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EXPERIMENTAL SPIRITISM. 

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$0flk 0tt fSrthtms; 



OR, 



GUIDE FOR MEDIUMS AND INVOCATORS: 

CONTAINING 

THE SPECIAL INSTRUCTION OF THE SPIRITS ON THE THEORY 
OF ALL KINDS OF MANIFESTATIONS; THE MEANS OF 
COMMUNICATING WITH THE INVISIBLE WORLD ; THE 
DEVELOPMENT OF MEDIUMSHIP ; THE DIFFI- 
CULTIES AND THE DANGERS THAT ARE 
TO BE ENCOUNTERED IN THE 
PRACTICE OF SPIRITISM. 

BY 

ALLAN KARDEC. 

TRANSLATED BY EMMA A. WOOD. 



BOSTON : 

COLBY AND RICH, PUBLISHERS, 
* 9 Montgomery Place. 

is 74 . 



& 



,# 



Entered, according to Act of Congress, in the year 1874, 

By COLBY AND RICH, 

In the Office of the Librarian of Congress, at Washington. 



Stereotyped at the Boston Stereotype Foundry, 
No. l'J Spring .baue. 



TRANSLATOR'S PREFACE. 



In offering to the public a translation of a work of 
so celebrated an author as Allan Kardec, and one so 
much beloved among spiritists in foreign countries, not 
only for his scientific attainments i'n spirit studies, but for 
his purity of life and character, I feel my own incom- 
petency for the task — my own incompetency but for 
the assistance received from the Spirits who are inter- 
ested in my undertaking. I have endeavored to ren- 
der faithfully the exact meaning of the original, and I 
can truly say the work of translating has been a labor 
of love, to be fully repaid to me. by the good I am 
sure it will perform among our own people. 

E. A. W. 



CONTENTS 



PAG8 

INTRODUCTION . 7 

PART FIRST. 

PRELIMINARY IDEAS. 

Chapter I. 
ARE THERE SPIRITS ? 13 

Chapter II. 
THE MARVELLOUS AND SUPERNATURAL . . 21 

Chapter III. 
METHOD 33 

Manner of proceeding with Materialists. — Materialists from System, and 
Materialists from Want of something Better. — Skeptics from Ignorance, from 
Ill-will, from Interest and Insincerity, from Pusillanimity, from Religious 
Scruples, from Deceptions. — Three Classes of Spiritists : Experimental 
Spiritists, Imperfect Spiritists, Christian or True Spiritists. — Order in Spirit 
Studies. 

Chapter IV. 
SYSTEMS 48 

Different Modes of Viewing Spiritism. — Negative Systems: Charlatan- 
ism, Insanity, Hallucination, Muscle Cracking, Physical Causes, Reflex 
Action. — Affirmative Systems: System of the Co^ective Soul ; Somnambulic, 
Pessimist, Diabolic or Demoniac, Optionist, Unispirit or Monospirit, Mul- 
tispirit or Polyspirit Systems ; System of the Material Soul. 



PART SECOND. 
SPIRIT MANIFESTATIONS. 

Chapter I. 
ACTION OF SPIRITS ON MATTER 69 

Chapter II. 
PHYSICAL MANIFESTATIONS. — TURNING TA- 
BLES 76 

3 ' 



4 CONTENTS. 



Chapter J 1 1. 
INTELLIGENT MANIFESTATIONS 80 

Chapter IV. 
THEORY OF PHYSICAL MANIFESTATIONS . . 84 

Movements and Levitations. — Noises. — Increase and Diminution of 
the Weight of Bodies. 

Chapter V. 
SPONTANEOUS PHYSICAL MANIFESTATIONS . 99 

Noises, Racket, and Disturbances. — Objects thrown. — Phenomenon of 
Materialization. — Dissertation of a Spirit on Materialization. 

Chapter VI. 
VISUAL MANIFESTATIONS 127 

Questions on Apparitions. — Theoretic Essay on Apparitions. — Globular 
Spirits. — Theory ot Hallucination. 

Chapter VII. 
BI-CORPOREITY AND TRANSFIGURATION . . 151 

Apparitions of the Spirit of the Living. — Double Men. — St. Alphonse 
de Liguori and St. Antoine of Padua. — Vespasian. — Transfiguration. — In- 
visibility. 

Chapter VIII. 
LABORATORY OF THE INVISIBLE WORLD . . 162 

Clothing of Spirits. — Spontaneous Formation of Tangible Objects. — 
Modification of the Properties of Matter. — Magnetic Curative Action. 

Chapter IX. 
HAUNTED PLACES 172 

Chapter X. 
NATURE OF COMMUNICATIONS 178 

Gross, Frivolous, Serious, or Instructive Communications. 

Chapter XL 
SEMATOLOGY AND TYPTOLOGY 183 

Language of Signs and Rappings. — Alphabetic Typtology. 

Chapter XII. 

PNEUMATOGRAPHY, OR DIRECT WRITING.— 
PNEUMATOPHONY 190 



CONTENTS. 



Chapter XIII. 
PSYCHOGRAPHY 196 

Indirect Psychography : Baskets and Planchettcs. — Direct or Manual 
Psychography. 

Chapter XIV. 
OF MEDIUMS 201 

Mediums for Physical Effects. — Electrical Persons. — Sensitive or Im- 
pressible Mediums. — Auditive Mediums. — Speaking Mediums. — Seeing 
Mediums. — Somnambulic Mediums. — Healing Mediums. — Pneumato- 
graphic Mediums. 

Chapter XV. 
WRITING OR PSYCHOGRAPHIC MEDIUMS . . 219 

Mechanical ; Intuitive ; Semi-mechanical ; Inspired or Involuntary Me- 
diums, and Mediums for Presentiments. 

Chapter XVI. 
SPECIAL MEDIUMS 225 

Special Aptitudes of Mediums. — Synoptical List of the Different Varieties 
of Mediums. 

Chapter XVII. 
FORMATION OF MEDIUMS 246 

Development of Mediumship. — Change of Writing. — Loss and Suspen- 
sion of Mediumship. 

Chapter XVIII. 

INCONVENIENCES AND DANGERS OF MEDI- 
UMSHIP 265 

Influence of the Exercise of Mediumship on the Health ; on the Brain ; 
on Children. 

Chapter XIX. 

ROLE OF THE MEDIUM IN SPIRIT COMMUNI- 
CATIONS 269 

Influence of the Personal Spirit of the Medium. — System of Inert Me- 
diums. — Aptitude of some Mediums for Things they do not know : the 
Languages, Music, Drawing, &c. — Dissertation of a Spirit on the Role of 
Mediums. 

Chapter XX. 
MORAL INFLUENCE OF THE MEDIUM ... 285 

Various Questions. — Disscrtt.tu n of a Spirit on Moral Influence. 

Chapter XXI. 
INFLUENCE OF THE SURROUNDINGS. . . . 296 



6 CONTENTS. 

Chapter XXII. 
OF MEDIUMSHIP IN ANIMALS 300 

Chapter XXIII. 
OF OBSESSION 308 

Simple Obsession. — Fascination. — Subjugation. — Causes of Obsession. 
— Means of combating it. 

Chapter XXIV. 
IDENTITY OF SPIRITS 328 

Possible Proofs of Identity. — Distinction of Good and Bad Spirits. — 
Questions on the Nature and Identity of Spirits. 

Chapter XXV. 
ON INVOCATIONS 353 

General Considerations. — Spirits who may be invoked. — Language to 
hold with Spirits. — Utility of Special Invocations. — Questions on Invoca- 
tions. — Invocations of Animals. — Invocations of Living Persons. — Human 
Telegraphy. 

Chapter XXVI. 

QUESTIONS THAT MAY BE ASKED OF THE 
SPIRITS 386 

Preliminary Observations. — Questions Sympathetic or Antipathetic to 
Spirits. — Questions on the Future. — On Past and Future Existences. — On 
Moral and Material Interests. — On the Fate of Spirits. — On the Health. — 
On Inventions and Discoveries. — On Hidden Treasure. — On other Worlds. 

Chapter XXVII. 
ON CONTRADICTIONS AND MYSTIFICATIONS 407 

Chapter XXVIII. 
CHARLATANISM AND JUGGLERY 420 

Interested Mediums. — Spiritist Frauds. 

Chapter XXIX. 
REUNIONS AND SPIRITIST SOCIETIES . . .434 

Of Reunions in General. — Of Societies so called. — Subjects of Study. — 
Rivalry among Societies. 



NOTES 457 



INTRODUCTION. 



Daily experience confirms us in this opinion, that 

the difficulties and disappointments met in the prac- 

; tice of Spiritism have their source in ignorance of 

the principles of that science ; and we are happy in 

' bein£r able to state, that what we have written to 

. . . 

I caution believers against the dangers of a novitiate 

has borne its fruits, and that many have owed their 
power to avoid them to the attentive perusal of this 
work. 

A very natural desire with persons who engage in 
Spiritism is, to be able themselves to enter into com- 
munication with spirits. This work is intended to 
smooth their road, by allowing them to profit by our 
long and laborious studies ; for it would be a very 
1 false idea to think that, in order to be expert in this 
i matter, it is only- necessary to know how to pose the 
j fingers on a table to make it turn, or to hold a pencil 
I to write. 

One would be equally deceived expecting to find in 
| this work a universal and infallible recipe to form 
; mediums. Although every one possesses within him- 

7 



8 INTRODUCTION. 

self the germ of the qualities necessary to become a 
medium, these qualities exist in very different degrees, 
and their development is linked to causes which no 
one can command at will. The rules of poetry, paint- 
ing, and music make neither poets, painters, nor 
musicians of those who have not the genius. They 
guide in the employment of the natural faculties. It 
is the same with our work ; its object is to indicate the 
means of developing the mediumistic faculty, as far as 
each one's disposition permits, and, above all, to direct 
its employment in a useful manner, when the faculty 
exists. But that is not the only end we propose to 
ourselves. 

Besides mediums proper, there is the daily increas- 
ing crowd of persons who interest themselves in spirit 
manifestations : to guide them in their observations, 
to point out to them the stumbling-blocks they will 
and must necessarily encounter in a new thing, to 
initiate them into the manner of conversing with 
spirits, to indicate to them the means of having good 
communications, — such is the circle we must embrace, 
under, penalty of making an incomplete work. Be 
not,, then, surprised to find in our book information 
which, at first sight, may appear foreign to it : experi- 
ence will show its utility. After having studied it 
with care, the effects that may be witnessed will be 
better understood ; the language of certain spirits will 
appear less strange. As practical instruction, it does 
not address itself exclusively to mediums, but to all 
those who desire to see and observe the spirit phe- 
nomena. 



INTRODUCTION, 9 

Some persons have desired that we should publish 
a very succinct practical manual, containing in few 
words the processes to follow in order to enter into 
communication with spirits. They think that a small 
book of this nature could, from the modesty of its 
price, be more extensively diffused, and would be a 
powerful means of propagandism in multiplying me- 
diums : for our own part, we should regard such a 
work as more hurtful than useful, at least for the 
present. v"The practice of Spiritism is surrounded by 
many difficulties, and is not always exempt from dan- 
gers, which a serious and complete study alone can 
prevent. It might, then, readily be feared, that a too 
succinct indication would induce only experiments 
made with levity, and which might be bitterly re- 
pented : these are things with which it is neither 
proper nor prudent to make sport, and we should con- 
sider ourselves as rendering an ill service in putting 
them at the disposal of the first giddy-pated mortal 
who might find it agreeable to talk with the dead. 
We address ourselves to those who see in Spiritism 
a serious end, who comprehend all its gravity, and do 
not make a sport of communications from the invisible 
world. 

We had published a "Practical Instruction," to guide 
mediums ; this work is out of print, and though written 
with an eminently grave and serious design, we shall 
not reprint it, because we do not find it sufficiently 
complete to shed light on the difficulties that may be 
encountered. We have replaced it by this, in which 



IO INTRODUCTION. 

we have combined all the advantages that a long expe- 
rience and a conscientious study have enabled us to 
acquire. It will contribute — at least we hope so — 
to give to Spiritism the serious character which is its 
essence, and to prevent its being viewed as a subject 
of frivolous occupation and amusement. 

To these considerations we will add one very im- 
portant ; this is the bad impression produced on nov- 
ices and ill-disposed persons by the sight of experi- 
ments made with levity and without any especial 
cause : they give a very false idea of the world of 
spirits, and open the way to raillery and to criticism 
often too well founded ; this is why skeptics are 
rarely convinced in those reunions, and are so little 
disposed to see anything serious in Spiritism. The 
ignorance and levity of some mediums have done 
more harm than they would believe. 

Spiritism has made great progress within a few 
years, but far greater since it has entered the philo- 
sophic plane, because it has been appreciated by 
enlightened people. To-day it is no longer a specta- 
cle ; it is a doctrine at which those who made a jest 
of table-turning no longer laugh. In making our 
efforts to bring it on this ground, and maintain it 
there, we feel convinced that we shall conquer for 
it more useful partisans than were we to draw out at 
random manifestations that might be abused. We 
have the daily proof of this in the number of believ- 
ers which the mere perusal of the Book on Spirits 
has made. 



INTRO D UCTION. 1 1 

After having, in the Book on Spirits, exhibited the 
philosophical part of spirit science, we give in this 
work the practical part for the use of those who 
desire either to engage in manifestations themselves, 
or to take into consideration the phenomena they may- 
be called upon to witness. They will here see the 
dangers they must encounter, and will thus have a 
means of avoiding them. These two works, though 
forming a series, are, up to a certain point, independent 
of each other ; but to those who would seriously apply 
themselves to this matter, we will say, Read first the 
Book on Spirits, because it contains the fundamental 
principles without which certain parts of this would 
be difficult of comprehension. 

Important alterations have been made in this sec- 
ond edition, much more complete than the first. It 
has been corrected with especial care by the spirits, 
who have added to it a very great number of remarks 
and instructions of the utmost interest. As they 
have reviewed it entirely, approved or modified it at 
their will, it may be said to be, in a great measure, 
their work ; for their intervention is not limited to 
some signed articles : we have indicated the names 
only when it has seemed necessary to characterize 
certain somewhat extended citations as coming from 
them word by word ; otherwise we must have quoted 
them on almost every page, especially in all the 
answers given to propounded questions, which seemed 
scarcely necessary. Names, as every one knows, are 
of small moment in such matters ; the essential thing 



INTRODUCTION. 



is, that the entire work shall answer to the proposed 
end. The welcome given to the first, though imper- 
fect edition, encourages us to hope that this will be 
received with no less favor. 

As we have added to it many things, and several 
entire chapters, so we have suppressed some articles 
which made double work, among others the Spirit 
Scale, which had already been given in the Book on 
Spirits. We have also suppressed the Vocabulary, 
which did not specially come within the scope of this 
work, and which is usefully replaced by more practi- 
cal things. Besides, the Vocabulary was not suffi- 
ciently complete; we shall publish it separately by 
and by, in the form of a small dictionary of spiritual 
philosophy : we have retained here only the new 
words, or those specially relating to the object in 
which we are engaged. 



EXPERIMENTAL SPIRITISM, 



PART FIRST. 

PRELIMINARY IDEAS. 



Chapter I. 

ARE THERE SPIRITS? 

i. The doubt respecting the existence of spirits 
has for its first cause ignorance of their true nature. 
They are usually thought of as beings apart in the 
creation, and whose necessity is not demonstrated. 
Many know them only by the fantastic tales heard in 
their childhood, almost as one knows history by ro- 
mances : without seeking to find whether these tales, 
stripped of ridiculous accessories, rest on a foundation 
of truth, the absurd side alone strikes them : not taking 
the trouble to strip off the bitter bark to find the 
almond, they reject the whole ; as, in religion, some 
persons, shocked by certain abuses, confound all in 
the same reprobation. 

Whatever may be one's idea of spirits, this belief is 
necessarily founded on the existence of an intelligent 
principle outside of matter : it is incompatible with 
the absolute negation of this principle. We take, 
then, our point of departure from the existence, the 

13 



14 BOOK ON MEDIUMS. 

survival, and the individuality of the soul, of which 
Spiritualism is the theoric and dogmatic demonstra- 
tion, and Spiritism the manifestation. Let us for a 
moment make an abstraction of the manifestations, 
properly so called, and, reasoning by induction, let us 
see to what consequences we shall arrive. 

2. From the moment that the existence of the soul 
is admitted, and its individuality after death, it must 
also be admitted, first, that it is of a different nature 
from the body, since, once separated, it no longer has 
the properties of the latter : secondly, that it enjoys a 
consciousness of itself, since to it is attributed happi- 
ness or suffering ; otherwise it would be an inert 
being, and of no use for us to have one. This admit- 
ted, this soul goes somewhere. What becomes of it, 
and where does it go ? According to the common 
belief it goes to heaven or hell. But where are heaven 
and hell ? It was said, in other times, that heaven was 
above and hell below : but what is above and what is 
below in the universe since the roundness of the earth 
is known ; the movement of the stars, which makes 
what is above at one given moment become below in 
twelve hours ; the infinity of space, into which the 
eye plunges to immeasurable distances ? It is true 
that by low places we also understand the depths of 
the earth ; but what has become of those depths since 
they have been searched into by geology ? What, 
too, of those concentric spheres, called " heaven of 
fire," " heaven of stars " ? since it is known that the 
earth is not the center of the worlds, that our sun 
itself is only one of the millions of suns which shine 
in space, and of which each is the center of a plan- 
etary system. What becomes of the importance of 
the earth, lost in this immensity ? By what unjus- 



ARE THERE SPIRITS t 15 

tifiablc privilege should this imperceptible grain of 
sand, distinguished neither by its size, its position, nor 
any particular character, be alone peopled with reason- 
able beings ? 

Reason refuses to admit this inutility of the infinite, 
and everything tells us that these worlds are inhab- 
ited. If they are peopled, then they furnish their pro- 
portion to the world of souls : but again, what becomes 
of these souls, since astronomy and geology have de- 
stroyed the dwellings that were assigned them ? and, 
above all, since the so rational theory of the plurality 
of worlds has multiplied them to infinity. 

The doctrine of the localization of souls not a<rree- 
ing with the facts of science, another more logical 
doctrine assigns to them as domain/not a determined 
and circumscribed spot, but universal space : it is an 
entire invisible world, in the midst of which we live, 
which surrounds us, and is always in close contact 
.with us. Is there in that an impossibility — anything 
repugnant to reason ? Not at all ; on the contrary, 
everything tells us it can not be otherwise. 

But, then, future pains and rewards, — what becomes 
of them, if you take away their special places ? Re- 
mark that incredulity as to the place of these pains 
and rewards is generally excited because they are pre- 
sented in inadmissible conditions : but say, instead, 
that the souls find their happiness or misery within 
themselves, that their lot is subordinated to their 
moral state ; that the reunion of good and sympa- 
thetic souls is a source of felicity ; that, according to 
the degree of their purification, they penetrate and see 
into things that vanish before gross souls, — and every 
one will understand it without trouble. Say, again, 
that souls reach the supreme degree only through the 



I 



1 6 BOOK ON MEDIUMS. 

efforts they make for self-improvement, and after a 
series of trials which serve for their purification ; that 
the angels are souls that have reached the highest 
degree, which all may attain by effort ; that the angels 
are God's messengers, charged to watch over the exe- 
cution of his designs throughout the universe ; that 
they are happy in these glorious missions, — and you 
give to their felicity a more useful and attractive 
object than that of a perpetual contemplation, which 
would be nothing more than a perpetual uselessness. 
Say, again, that demons are but the souls of the wick- 
ed, not yet purified, but which can be, like the others ; 
and that will appear more conformable to the justice 
and to the goodness of God than the doctrine of being 
created for evil, and perpetually devoted to evil. Still 
again, this is what the severest reason, the most exact 
logic, in a word, good sense, can admit. 

But these souls that people space are precisely what 
are called spirits : spirits, then, are but the souls of. 
men stripped of their corporeal envelope. If spirits 
were beings apart, their existence would be more hy- 
pothetical ; but if we admit that there are souls, we 
must also admit spirits, who are naught else but souls : 
if we admit that souls are everywhere, we must equally 
admit that spirits are everywhere. The existence of 
spirits, then, cannot be denied without denying the 
existence of souls. 

3. This, it is true, is only a theory, more rational 
than the other : but it is much to have a theory con- 
tradicted neither by reason nor science : still more, if 
it is corroborated by facts, it has for itself the sanction 
of reasoning and experience. We find these facts in 
the phenomena of spiritual manifestations, which thus 
are the proofs patent of the existence of the soul, and 



ARE THERE SPIRITS? 1 7 

its survival of the earthly body. But with many per- 
sons belief stops short at that point ; they fully admit 
the existence of souls, and, consequently, of spirits ; 
but they deny the possibility of communicating with 
them, for the reason, they say, that immaterial beings 
cannot act on matter. This doubt is founded on 
ignorance of the true nature of spirits, of which a very 
false idea is generally conceived ; for they are wrongly 
imagined to be abstract, vague, and indefinite beings, 
which they are not. 

Lei us first speak of the spirit in its union with the 
body. The spirit is the principal being, since it is the 
being that thinks and survives ; the body is, then, only 
an accessory of the spirit — an envelope, a clothing, 
which it abandons when worn out. Besides this mate- 
rial envelope, the spirit has a second, semi-material, 
which' unites it to the first : at death, the spirit strips 
off the first, but not the second, to which we give the 
name of perisprit '. This semi-material envelope in the 
human form constitutes for the spirit a fluidic vapor- 
ous body, but which, invisible to us in its normal state, 
does not the less possess some of the properties of 
matter. The spirit, then, is not a point, an abstrac- 
tion, but a being, limited and circumscribed, to whom 
is wanting only the properties of being visible and 
palpable to resemble human beings. Why, then, can it 
not act upon matter ? Is it because its body is fluidic ? 
But is it not among the most rarefied of fluids, those 
even regarded as imponderable, — electricity, for in- 
stance, — that man finds his most powerful motors ? 
Does not imponderable light exercise a chemical ac- 
tion on ponderable matter ? We do not know the 
specific nature of the perisprit ; but let us suppose it 
formed of electrical matter, or some other equally sub- 
2 






1 8 BOOK ON MEDIUMS. 

tile, why should it not possess the same property when 
directed by a will ? 

4. The existence of a soul, and that of God, — the 
consequence one of the other, — being the base of the 
whole superstructure, before entering into a spiritual 
discussion it is necessary to assure ourselves if the 
interlocutor admits this base. 

If to these questions, — 

Do you believe in God ? 

Do you believe you have a soul ? 

Do you believe in the survival of the soul after 
death ? — he answers negatively, or even if he simply 
says, "I dorit know ; I hope it may be so, but I am not 
sine" — the most frequent equivalent to a polite nega- 
tion, disguised under less offensive form to avoid 
shocking too abruptly what are called respectable 
prejudices, — it would be equally as useless to go fur- 
ther, as to undertake to demonstrate the properties of 
light to a blind man, who would not admit the exist- 
ence of light ; for, finally, spiritual manifestations are 
naught else but the effects of the properties of the 
soul : with such a person quite another order of ideas 
should be entered upon, if one would not lose one's 
time. 

If the base is admitted, not as a probability, but as 
a positively declared, incontestable thing, the existence 
of spirits naturally flows from it. 

5. There now remains the question to know if the 
spirit can communicate with man ; that is to say, if he 
can exchange ideas with man. And why not ? What 
is man, if not a spirit imprisoned in a body ? Why 
should not the free spirit communicate with the cap- 
tive spirit, as the free man with one who is enchained? 
While you admit the survival of the soul, is it rational 



ARE THERE SPIRITS t IQ 

not to admit the survival of the affections ? Since 
souls are everywhere, is it not natural to think that 
the soul of a being who has loved us during his life 
should come near to us, and should use for that pur- 
pose the means at his disposal ? During his life did 
he not act on the matter of his body ? Was it not he 
who directed its movements ? Why, then, after his 
death, being in accord with another spirit bound to a 
body, should he not borrow this body to manifest his 
thought, as a dumb person uses a speaker to make 
himself understood ? 

6. Let us for a moment make an abstract of the 
facts which, for us, render the thing incontestable ; let 
us admit it in the shape of a simple hypothesis ; we 
ask that the skeptical prove to us, not by a simple 
negation, — for their personal opinion does not make 
a law, — but by peremptory reasons, that it cannot be. 

We plant ourselves on their ground, and since they 
wish to appraise spiritual facts by the aid of material 
laws, let them draw from that arsenal some mathemat- 
ical, physical, chemical, mechanical, physiological dem- 
onstration, and prove by a plus b, always beginning 
from the principle of the existence and survival of the 
soul, — 

First. That the being who thinks in us during life 
should think no longer after death. 

Second. That if he thinks, he should not think of 
those he has loved. 

Third. That if he thinks of those he has loved, he 
should not wish to communicate with them. 

Fourth. That if he can be everywhere, he cannot 
be by our side. 

Fifth. That if he is by our side, he cannot commu- 
nicate with us. 



20 BOOK ON MEDIUMS. 

Sixth. That by his fluidic envelope he cannot act on 
inert matter. 

Seventh. That if he can act on inert matter, he can- 
not act on an animated being. 

Eighth. That if he can act on art animated being, 
he cannot direct his hand to make him write. 

Ninth. That, being able to make him write, he can- 
not answer his questions, and transmit to him his 
thoughts. 

When the adversaries of Spiritism shall have de- 
monstrated to us that this cannot be, by reasons as 
patent as those by which Galileo demonstrated that it 
is not the sun that turns around the earth, then we 
shall be able to say their doubts are well founded. 
Unhappily, up to this day all their arguments are com- 
prised in these words \" I do not believe it ; therefore 
it is impossible!* They will, doubtless, say that it is 
for us to prove the reality of the manifestations. We 
prove it to them by reasoning and by facts : if they 
admit neither one nor the other, if they deny even 
what they see, it is for them to prove that our reason- 
ing is false, and our facts impossible. 



Chapter II. 

THE MARVELOUS AND SUPERNATURAL. 

7. If the belief in spirits and in their manifestations 
were an isolated conception, the product of a system, 
it could, with some appearance of reason, be suspected 
of illusion ; but we should like to be told why it is 
constantly found so strongly impressed among all 
people, ancient and modern, in holy books and in all 
known religions ? It is, say some critics, because 
man, in all times, has loved the marvelous. What, 
then, do you consider the marvelous ? Whatever is 
supernatural. What do you understand by supernat- 
ural ? Whatever is contrary to the laws of nature. 
You are, then, so thoroughly acquainted with these 
laws, that it is possible for you to assign a limit to the 
power of God ? Well, prove, then, that the existence 
of spirits and their manifestations are contrary to the 
laws of nature ; that it is not, and can not be, one of 
these laws. Follow the spirit doctrine, and see if it 
has not all the characteristics of an admirable law, 
which solves all that the laws of philosophy have, 
until now, been unable to solve. 

Thought is one of the attributes of the spirit ; the 
possibility of acting on matter, of making an impres- 
sion on our senses, and, consequently, of transmitting 
his thought, -results, if we may so express ourselves, 
from his physiological constitution ; then there is 
nothing in this fact either supernatural or marvelous. 

21 



22 BOOK ON MEDIUMS. 

When a man dead, thoroughly dead, revives corpore- 
ally, — when his dispersed members re-unite to re-form 
his body, — that is something marvelous, supernatu- 
ral, fantastical ; that would be a veritabLe derogation, 
which God could accomplish only by a miracle ; but 
there is nothing of the kind in the spirit doctrine. 

8. Nevertheless you admit, it will be said, that a 
spirit can raise a table, and maintain it in space with- 
out support ; is not this a derogation of the law of 
gravity? Yes, to the known law ; but has Nature said 
her last word ? Before the ascensional force of certain 
gases had been discovered, who would have said that a 
heavy machine, carrying several men, could triumph 
over the force of attraction ? Would not this seem 
to the eyes of the crowd marvelous, diabolical ? A 
hundred years ago, a person who should have pro- 
posed to transmit a despatch five hundred leagues and 
receive an answer in a few minutes, would have been 
called a fool : had he done it, it would have been 
thought he had the devil under his orders ; for at that 
time the devil alone was capable of traveling so rap- 
idly. Why, then, should not an unknown fluid have 
the property, under given circumstances, to counter- 
balance the effect of weight, as hydrogen counterbal- 
ances the weight of the balloon ? 

This, let us remark, en passant, is a comparison, but 
not an assimilation, and simply to show, by analogy, 
that the fact is not physically impossible. Now, it is 
precisely when the learned, in the observation of these 
phenomena, have wished to proceed by assimilation 
that they have been led astray. As to the rest, the 
fact is there : all the denials can not make it not be ; 
for to deny is not to prove. For ourselves, there is in it 
nothing supernatural; that is all we can say at present. 



77/ A" MARVELOUS AND SUPERNATURAL. 23 

9. If the fact is verified, it may be said we accept it ; 
we accept even the cause you have assigned* — that 
of an unknown fluid, — but what proves the interven- 
tion of spirits ? There lies the marvelous, the super- 
natural. 

An entire demonstration would be necessary here, 
which would not be in place, and besides, would make 
double work ; for it will be found throughout the 
other parts of the book. Only we will say, to sum it 
up in a few words, that it is founded, in theory, on this 
principle — all intelligent effect should have an intelli- 
gent cause ; in practice, on this observation — that the 
phenomena called spiritual, having given proofs of in- 
telligence, should have their cause outside of matter ; 
that this intelligence, not being that of the assistants, 
— this is a result of experience, — must be outside of 
them : since the acting being can not be seen, it musx 
be an invisible being. It is thus that, from observa' 
tion to observation, we have learned that this invisible 
being, to which we have given the name of spirit, is 
no other tharfthe soul of those who have lived corpo- 
really, and whom death has stripped of their gross, 
visible envelope, leaving them only an ethereal enve- 
lope, invisible in its normal state. Here, then, are the 
marvelous and the supernatural reduced to their sim- 
plest expression. 

The existence of invisible beings once proved, their 
action on matter results from the nature of their fluidic 
envelope : this action is intelligent, because, in dying, 
they have lost only their body, but have retained intel- 
ligence, which is their essence ; that is the key to all 
the phenomena erroneously reported supernatural. 
The existence of spirits is not, then, a preconceived 
system, an imagined hypothesis to explain facts ; it 



24 BOOK ON MEDIUMS, 

is a result of observations, and the natural consequence 
of the existence of the soul : to deny this cause is to 
deny the soul and its attributes. Those who may 
think they can give a more rational solution of these 
intelligent effects, — above all, giving a reason for all 
the facts, — let them do so, and then the merits of 
each may be discussed. 

io. To the eyes of those who regard matter as the 
sole power in nature, all that ca7i not be explained by 
the laws of matter is marvelous or supernatural, and 
for them, marvelous is synonymous with superstitious. 
To such persons, religion founded on the existence of 
an immaterial principle would be a tissue of super- 
stitions ; they dare not say it aloud, but say it softly, 
and think to save appearances by conceding that 
there needs a religion for the people and to make chil- 
dren good ; but one of two things, either the religious 
principle is true or it is false ; if true, it is so for all 
the world ; if false, it is no better for the ignorant 
than for the enlightened. 

ii. Those who attack. Spiritism, under the name 
of the marvelous, generally rest on the materialistic 
principle ; since, in the very denying of all extra ma- 
terial effect, they deny the existence of the soul : go 
to the very bottom of their thought, scrutinize well 
the sense of their words, and you will almost always 
see this principle, if not categorically formulated, peep 
from under the pretended rational philosophy with 
which they cover it. 

Thus, in rejecting, on the score of marvelous, all 
that flows from the existence of the soul, they are con- 
sistent with themselves ; not admitting the cause, they 
can not admit the effects : thence a preconceived opin- 
ion, that incapacitates them from judging soundly of 



THE MARVELOUS AND SUPERNATURAL. 2$ 

Spiritism, because they start on a principle of nega- 
tion for all that is not material. As for us, while we 
admit all the effects which are the consequence of the 
existence of the soul, does it follow that we should 
accept all the facts called marvelous ? that we should 
be the champions of all dreamers, skilled in all Utopi- 
an projects/all systematic eccentricities ? One must 
know very little of Spiritism to think so ; but our 
adversaries do not look at it so closely ; the necessity 
of knowing what they talk of is the least of their 
care. According to them, the marvelous is absurd ; 
Spiritism rests on marvelous facts ; hence Spiritism is 
absurd: this is, for them, a judgment without appeal. 
They think to offer an unanswerable argument when, 
after having made erudite researches among the 
convulsionaries of St. Medard, the camisards of the 
caverns, the nuns of Loudun, they have discovered 
patent evidences of fraud, which no one denies ; but 
are these histories the evangel of Spiritism ? Have 
its partisans denied that charlatanism has used certain 
facts for its profit ? that the imagination has created, 
and fanaticism exaggerated much of it ? It i«s no more 
responsible for the extravagances committed in its 
name, than true science for the abuses of ignorance, 
and true religion for the excesses of fanaticism. 

Many critics judge Spiritism only by fairy tales and 
popular legends, which are its fictions : as well judge 
history by historical romances or tragedies. 

12. In elementary logic, to discuss a thing, one 
must know it ; for the opinion of a critic has a value 
only as he speaks in perfect knowledge of cause ; then, 
only, his opinion, were it erroneous, can be taken into 
consideration : but of what weight is it on a matter 
of which he knows nothing ? The true critic should 



26 BOOK ON MEDIUMS. 

give proof, not only of erudition, but of profound 
knowledge of the parts of the subject-matter, of a 
sound judgment, and of impartiality in every trial ; 
otherwise any fiddler could arrogate to himself the 
right to judge of Rossini, and a dauber that of censur- 
ing Raphael. 

13. Spiritism, then, does not accept all the facts re- 
puted marvelous or supernatural ; far from that, it 
demonstrates the impossibility of a great number, and 
the absurdity of certain beliefs which constitute, prop- 
erly speaking, superstition. It is true that in what it 
admits there are things that, for the skeptic, are of 
the purely marvelous, otherwise called superstition. 
So be it ; but at least discuss only those points, for on 
the others it has nothing to say, and you preach to the 
converted. In attacking what refutes itself, you prove 
your ignorance of the matter, and your arguments fall 
to the ground. But, it may be said, where does the 
belief of Spiritism stop ? Read, observe, and you will 
know. No science is acquired without time and study ; 
and Spiritism, which touches on the gravest questions 
of philosophy, on all the branches of social order, 
which embraces at the same time man physical and 
man moral, is itself an entire science, an entire philos- 
ophy, which can no more be learned in a few hours 
than any other science. There would be as much pue- 
rility in seeing the whole of Spiritism in table-turning 
as to see the whole of physics in certain toys. / For 
whoever would penetrate beyond the surface, there are 
not hours, but months and years, required to probe all 
its mysteries. Judge by that of the degree of knowl- 
edge, and of the value of the opinion of those who 
arrogate to themselves the right of judging, because 
they have witnessed one or two experiments, most 



THE MARVELOUS AND SUPERNATURAL. 2J 

often only by way of distraction or pastime. They 
will, doubtless, say they have not the leisure to give 
all the time necessary to this study. So be it ; noth- 
ing constrains them ; but, then, when they have not 
the time to learn a thing, let them not speak on it, 
still less judge it, if they would not be accused of fri- 
volity ; the more exalted a position one occupies in 
science, the less excusable is it to treat lightly a sub- 
ject one does not know. 

14. We sum up in the following propositions : — 

First. All the spiritual phenomena have for their 
principle the existence of the soul, its survival of the 
body, and its manifestations. 

Second. These phenomena, being founded on a law 
of nature, have in them nothing marvelous or super- 
natural, in the ordinary acceptation of these words. 

Third. Many facts are reputed supernatural only 
by reason of their cause not being known. Spiritism, 
in assigning their cause, brings them into the domain 
of natural phenomena. 

Fourth. Among the facts called supernatural, there 
are many of which Spiritism demonstrates the impos- 
sibility, and which it places among superstitious beliefs. 

Fifth. While Spiritism recognizes in many popular 
beliefs a foundation of truth, it refuses positively the 
responsibility of all the fantastic tales created by the 
imagination. 

Sixth. To judge Spiritism by what it does not admit, 
is a proof of ignorance, and destroys all the value of a 
person's opinion. 

Seventh. The explication of the facts admitted by 
Spiritism, their causes and moral consequences, con- 
stitute a whole science, a whole philosophy, which 
requires a serious, persevering, and searching study. 



28 BOOK ON MEDIUMS. 

Eighth. Spiritism can regard as a serious critic only 
him who may have seen all, studied all, explored all, 
with the patience and perseverance of a conscientious 
observer ; who may know as much on this subject as 
the most enlightened believer ; who, consequently, will 
have drawn his knowledge from elsewhere than the 
romances of the science ; to whose attention no fact 
can be brought with which he is not acquainted, no 
argument that he has not studied ; let him refute, not 
by negations, but by other arguments more perempto- 
ry ; in a word, who can assign a more logical cause 
for the averred facts. Such a critic is yet to be 
found. 

15. We mentioned the word mi7-acle : a short obser- 
vation on this subject will not be out of place in this 
chapter on the marvelous. 

In its primitive acceptation, and by its etymology, 
the w r ord miracle signifies extraordinary tiling ; thing 
admirable to see ; but this word, like many others, has 
wandered from its original sense, and now it is, accord- 
ing to the Academy, an act of the divine power coiitra- 
ry to the common laws of nature. Such is, in fact, its 
usual acceptation, and it is now only by comparison, 
and by metaphor, that it is applied to common things 
which surprise us, and whose cause is unknown. It 
enters not into our views to examine if God has judged 
it useful, under certain circumstances, to set aside the 
laws established by himself ; our aim is only to demon- 
strate that the spiritual phenomena, however extraor- 
dinary they may be, do not set aside these laws — 
have nothing of a miraculous character ; neither are 
they marvelous or supernatural. A miracle cannot be 
explained ; the spiritual phenomena, on the contrary, 
are explained in the most rational manner ; they are 



THE MARVELOUS AND SUPERNATURAL. 29 

not then miracles, but simple effects, which have their 
cause in general laws. A miracle has still another 
character ; it is that of being insulated and isolated. 
But from the moment a fact is reproduced, so to say, at 
will, and by different persons, it cannot be a miracle. 

Science every day performs miracles in the eyes of 
the ignorant ; this is why, formerly, those who knew 
more than the common herd passed for sorcerers, and, 
as it was thought all super-human science came from the 
devil, they burned them. Now, when people are much 
more civilized, they content themselves with sending 
them to the mad-house. 

That a man really dead, as we said in the beginning, 
should be recalled to life by divine intervention, — that 
is a real miracle, because it is contrary to the laws of 
nature. But if the man had only the appearance of 
death, if there remained in him some latent vitality, 
and science, or magnetic action, should succeed in re- 
animating him, this, in the eyes of enlightened persons, 
is a natural phenomenon ; but in the eyes of the igno- 
rant, the fact will pass for miraculous, and the author 
will be pursued with stones or venerated, according to 
the character of the individuals. In some countries, 
should a natural philosopher let fly an electrical paper 
kite, and cause the thunderbolt to strike a tree, this 
new Prometheus would be looked upon as armed with 
diabolic power ; and it may be said, in passing, Pro- 
metheus seems to us singularly to have forestalled 
Franklin ; but Joshua arresting the movement of the 
sun, or, rather, of the earth, — this is a real miracle ; 
for we know of no magnetizer endowed with sufficient 
power to perform such a prodigy. Of all the spiritual 
phenomena, one of the most extraordinary is, without 
contradiction, that of direct writing, and the one that 



30 BOOK ON MEDIUMS. 

shows, in the most evident manner, the action of occult 
intelligences ; but, as the phenomenon is produced by 
invisible beings, it is no more miraculous than all the 
other phenomena due to invisible agents, because 
these occult beings, who people space, are one of 
the powers of nature — a power whose action is 
incessant on the material, as well as on the moral 
world. ' 

Spiritism, in shedding light on this power, gives us 
the key to a crowd of things unexplained and inexpli- 
cable by all other means, and which have, in times 
past, passed for prodigies : like magnetism, it reveals 
a law, if not unknown, at least scarcely comprehend- 
ed ; or, to better express it, the effects are known, for 
they have been produced through all time ; but the 
law was not known, and it is the ignorance of this law 
that has engendered superstition. The law known, 
the marvelous disappears, and the phenomena reenter 
the natural order of things. This is why spirits no 
more perform a miracle in turning a table, or in writ- 
ing, than the doctor in reviving a dying man, or the 
natural philosopher in causing the fall of the thunder- 
bolt. He who should pretend, by the aid of this sci- 
ence, to perform miracles, would be either ignorant of 
the thing or an impostor. 

16. Before the causes were known, spiritual phe- 
nomena, as well as magnetic phenomena, might read- 
ily have passed for prodigies ; but as the skeptics, the 
free-thinkers, — that is, those who have the exclusive 
privilege of reason and good sense, — believe nothing 
possible which they cannot understand, all facts re- 
puted wonderful are the object of their ridicule, and 
as religion contains a great number of facts of this 
kind, they do not believe in religion ; and from thence 



THE MARVELOUS AND SUTERNATLRAL. 3 1 

to absolute skepticism is but a step. Spiritism, in ex- 
plaining- the greater part of these facts, assigns them 
a cause. It comes, then, to the aid of religion in 
demonstrating certain facts, which, though no longer 
possessing a miraculous character, are not the less 
extraordinary ; and God is no less grand, no less pow- 
erful, for not having set aside his laws. Of what jests 
have not the suspensions of St. Cupertin been the ob- 
ject ! But the ethereal suspension of heavy bodies is a 
fact explained by spirit law : we have been personally 
eye-witnesses, and Mr. Home, as well as other persons 
of our acquaintance, have, at various times, reproduced 
St. Cupertin's phenomenon. Thus this phenomenon 
enters into the order of natural things. 

17. Among the number of facts of this kind, appa- 
ritions must be placed in the front rank, because they 
are most frequent. That of La Salette, about which 
even the clergy are divided, is not for us an isolated 
fact. Assuredly we cannot affirm that it took place, 
because we have no material proof of it ; but for us it 
is possible, insomuch as millions of recent analogous 
facts are known to us ; we believe in them, not only 
because their reality is proved to us, but because we 
know perfectly the manner in which they are pro- 
duced. Let any one look well into the theory we give, 
further on, of apparitions, and it will be seen that this 
phenomenon becomes as simple and as plausible as a 
host of physical phenomena which are wonderful only 
because the key to them is unknown. As to the per- 
son who presented himself at La Salette, that is anoth- 
er question ; his identity is not at all demonstrated : 
we simply state that an apparition could take place ; 
with the rest we have nothing to do. Every one, in 
this respect, may have his own convictions. Spiritism 






32 BOOK ON MEDIUMS. 

is not obliged to meddle with them ; we say only that 
the facts produced by Spiritism reveal to us new laws, 
and give us the key to a host of things that appear 
supernatural : if some of those which pass for miracu- 
lous find here a logical explanation, it is one reason 
why we should not be in haste to deny what we do 
not understand. 

Spiritual phenomena are contested by some persons 
precisely because they appear to be outside of the 
common law, and they cannot explain them to them- 
selves. Give them a rational basis, and the doubt 
ceases. Explanation in this age, when words do not 
satisfy, is, then, a powerful motive for conviction. Thus 
we see, every day, persons who have never witnessed 
a single act, have never seen a table turn, nor a medi- 
um write, and who are as convinced as ourselves, only 
because they have read and comprehended. If one 
should only believe what one has seen with the eyes, 
one's convictions would be reduced to very little. 



Chapter III. 

METHOD. 

1 8. The very natural and praiseworthy desire of 
every believer — a desire that cannot be too much 
encouraged — is to make proselytes. It is with the 
view of facilitating their task that we propose to exam- 
ine here the surest way, according to our ideas, to 
attain this end, in order to spare them useless efforts. 

We have said that Spiritism is an entire science, an 
entire philosophy : he who would seriously know it 
should, then, as a first condition, compel himself to a 
serious study, and persuade himself that no more than 
any other science can it be learned by sport. Spirit- 
ism, we have said, touches on all the questions that 
interest humanity ; its field is immense, and it is most 
especially in its consequences that we should view it. 
Belief in spirits, doubtless, forms its basis ; but that 
belief no more suffices to make an enlightened spirit- 
ist, than the belief in God suffices to make a theolo- 
gian. Let us see, then, what is the fittest mode of 
procedure, in these instructions, to lead most surely 
to conviction. 

Let not believers be frightened by this word instruc- 
tion ; there is other teaching than that given from the 
pulpit or the tribunal ; there is also that of simple 
conversation. Every person who seeks to persuade 
another, whether by way of explanations or by experi- 
ments, instructs : what we desire is, that his trouble 
3 33 



BOOK ON MEDIUMS. 



shall bear fruit, and it is for that purpose we give some 
advice, by which those who wish to instruct themselves 
may also profit ; they will here find the means of more 
certainly and quickly reaching their end. 

19. It is generally believed that, in order to con- 
vince, it suffices to show facts. This seems, indeed, 
the most logical way, and yet experience shows that 
it is not always the better ; for we often see persons 
whom the most palpable facts can never convince. 
Why is this ? We shall try to demonstrate. 

In Spiritism the question of spirits is secondary and 
consecutive ; it is not the point of departure ; and 
there, precisely, is the error into which we fall, and 
which causes us to fail with certain persons. Spirits 
being naught else but the souls of men, the true point 
of departure, then, is the existence of the soul. But 
how can a materialist admit that beings exist outside 
of the material world, when he believes himself to be 
but matter ? How can he believe in spirits outside of 
himself, when he does not believe he has one within ? 
In vain would you accumulate before his eyes the 
most palpable proofs ; he would question them all, be- 
cause he does not admit the principle. All methodical 
teaching should proceed from the known to the un- 
known : with the materialist the known is matter ; 
begin, then, with matter, and try, above all, in making 
him observe it, to convince him that there is within 
him something that escapes the laws of matter ; in a 
word, before making him a spiritist, try to make him 
a spiritualist. But for that an entirely different order 
of facts is requisite, a teaching wholly special, in which 
we must proceed by other means. To talk to him 
of spirits, before he is convinced of having a soul, is 
to begin at the end, for he cannot admit the conclu- 



METHOD. 35 

sion if he admit not the premises. Thus, before 
undertaking to convince the skeptic, even by facts, it 
is necessary to be assured of his opinion in regard to 
the soul ; that is, if he believe in its existence, its sur- 
vival of the body, its individuality after death ; if his 
answer is in the negative, it will be trouble wasted to 
talk to him of spirits. This is the rule : we do not 
say there is no exception, but then there are probably 
other causes which make him less refractory. 

20. Among materialists are two classes. In the 
first we place those who are such from system ; with 
them it is not doubt, but absolute negation, reasoned 
after their own manner ; in their eyes man is a ma- 
chine, which goes as long as it is wound up, which 
gets out of order, and of which, after death, there re- 
mains but the carcass. Their number is, happily, very 
restricted, and nowhere constitutes a boldly-avowed 
school ; it is not necessary to insist on the deplorable 
results to social order from popularizing such a doc- 
trine ; we have said enough on that subject in the 
Book 011 Spirits (No. 147 and conclusion, § iii.). 

When we say that doubt ceases with the skeptic in 
presence of a rational explanation, we must except 
pure materialists — those who deny all power and all 
intelligent principle outside of matter : the greater 
part confirm themselves in their opinion through 
pride, and consider their self-love engaged to persist 
in it. This they do in the face of and against all con- 
trary proofs, because they do not want to yield. With 
such people nothing can be done ; we must not even 
be taken by the false seeming of sincerity of those 
who say, Make me see, and I will believe. Some are 
more frank, and say plainly, I should like to see what 
I will not believe. 



36 BOOK ON MEDIUMS. 

21. The second class of materialists, and by far the 
most numerous, — for a real materialism is an unnatu- 
ral sentiment, — comprises those who are such through 
indifference, and one might say, for want of better, they 
are not such from deliberate purpose, and ask nothing 
better than to believe, for uncertainty is a torment 
to them. There is within them a vague aspiration 
toward the future ; but this future has been present- 
ed to them under colors their reason cannot accept ; 
from thence doubt, and, as a consequence of doubt, 
skepticism. With them disbelief is not a system ; 
show -them something rational, and they accept it 
eagerly ; such persons can understand us, for they are 
nearer to us than they themselves suppose. With the 
former talk neither of revelation, nor angels, nor para- 
dise ; they would not comprehend you ; but place your- 
self on their ground, prove to them, first, that the laws 
of physiology are powerless to give a reason for every- 
thing ; the rest will follow. It is otherwise when 
skepticism is not confirmed, for then belief is not abso- 
lutely null-; it is a latent germ, filled with ill weeds, 
but which a spark can reanimate ; it is the blind to 
whom one can give sight, and who is joyful in once 
more seeing the light of day ; it is the shipwrecked to 
whom one may extend a plank of safety. 

22. Besides materialists, properly so called, there is 
a third class of unbelievers, who, though spiritualists 
without the name, are not the less very refractory ; 
these are intentional disbelievers. They would be 
sorry to believe, because that would disturb their 
quiet in material enjoyments ; they fear to see the" con- 
demnation of their ambition, of their egotism, and of 
the human vanities that constitute their delights ; they 



METHOD. 37 

close their eyes that they may not see, their ears that 
they may not hear. One can only pity them. 

23. We will speak only from memory of a fourth 
category, whom we shall call interested unbelievers, or 
those from insincerity. These very well understand 
Spiritism, but ostensibly they condemn from motives 
of .personal interest. Of them there is nothing to be 
said, as there is nothing to be done with them. If the 
real materialist deceive himself, there is at least the 
excuse of sincerity ; he can be redeemed by being 
shown his error : here it is a thing settled, against 
which all arguments come to naught ; time will open 
their eyes, and show them, perhaps to their cost, 
wherein their true interest consisted ; for not being 
able to hinder the spread of the truth, they will be 
carried away by the torrent, and with them the inter- 
ests they thought to save. 

24. In addition to these various categories of oppo- 
nents there is an infinity of shades, among which may 
be reckoned the skeptical from pusillanimity ; cour- 
age will come to them when they see others are not 
burned; the skeptical from religious scruples ; an en- 
lightened study will teach them that Spiritism rests 
on the fundamental basis of religion, and that it re- 
spects all beliefs ; that one of its effects is to give 
religious sentiments to those who have them not, to 
fortify them with those who are wavering : then come 
the skeptical from pride, from the spirit of contradic- 
tion, from indifference, from frivolity, &c, &c. 

25. We cannot omit a class which we shall call that 
of t lie skeptical from deception. It comprises persons 
who have passed from an exaggerated confidence to 
skepticism, because they have experienced disappoint- 
ments ; then, discouraged, they have abandoned all, 



38 BOOK ON MEDIUMS. 

rejected all. They are in the position of him who 
denies all sincerity because he has been deceived. 
Again, it is the result of an incomplete study of Spir- 
itism, and of a defect of experience. He who is mys- 
tified by the spirits is, generally, he who asks of them 
what they ought not or cannot tell, or because he is 
not sufficiently clear on the subject to distinguish 
truth from imposture. Besides, many see in Spiritism 
only a new means of divination, and imagine that spir- 
its are made for fortune-tellers ; so light and mocking 
spirits are not to blame if they amuse themselves at 
their expense. In this way they predict husbands to 
young girls, honors, inheritances, hidden treasures, 
&c, to the ambitious ; from thence often arise disa- 
greeable deceptions, from which a serious and prudent 
man always knows how to preserve himself. 

26. A very numerous class, the most numerous of 
all, indeed, but which cannot be placed among oppo- 
nents, is that of the uncertain ; they are usually spirit- 
ualists in principle ; with the most of them there is 
a vague intuition of the spirit idea, an aspiration 
toward something they cannot define ; it is only neces- 
sary that their thoughts should be regulated and for- 
mulated ; for them Spiritism is like a flash of light ; 
it is the daylight that disperses the fog ; thus they 
seize it eagerly, because it delivers them from the ago- 
nies of uncertainty. 

27. If, now, we cast a glance on the various classes 
of believers, we shall find, first, the spiritists without 
knowing it : it is, properly speaking, a variety or a 
shade of the preceding class. Without ever having 
heard of the spirit doctrine, they have the innate sen- 
timent of the grand principles that flow from it, and 
this sentiment is reflected in certain passages of their 



METHOD. 39 

writings and discourses to such an extent, that, in lis- 
tening to them, one would suppose them thoroughly 
initiated. We find numerous examples of them in 
sacred and profane writers, in poets, orators, moralists, 
in ancient and modern philosophers. 

28. Among those whom a direct study has con- 
vinced, we may distinguish, — 

First. Those who believe purely and simply in the 
manifestations. Spiritism is for them a simple science 
of observation, a series of facts more or less curious : 
we shall call them experimental spiritists. 

Second. Those who see in Spiritism something 
besides facts ; who comprehend its philosophy, admire 
the morality that flows from it, but do not practice it. 
Its influence on their character is insignificant or null ; 
they change nothing of their habits, neither deprive 
themselves of a single enjoyment ; the miser remains 
sordid, the proud full of himself, the envious and jeal- 
ous always hostile ; to them Christian charity is but a 
beautiful maxim : these are imperfect spiritists. 

Third. Those who are not contented with admiring 
spirit morality, but who practice it and accept all its 
consequences. Convinced that the terrestrial exist- 
ence is a passing trial, they try to put to profit these 
short moments, to walk in the road of progress which 
alone can elevate them in the hierarchy of the world 
of spirits, forcing themselves to do good, and to repress 
their evil inclinations. What they relate is always 
true, for their convictions take from them all thought 
of evil. Charity is in all things the rule of their con- 
duct. These are the true spiritists, or, better still, 
Christian spiritists. 

Fourth. Finally, there are exalted spiritists. The 
human species would be perfect, if it would take only 



40 



BOOK ON MEDIUMS. 



the good side of things. Exaggeration in anything 
is injurious ; in Spiritism it gives too blind and 
childish a confidence in the things of the invisible 
world, and causes the too easy acceptation of what re- 
flection and examination show to be absurd or impos- 
sible ; but enthusiasm does not reflect — it dazzles. 
This kind is more injurious than useful to the cause 
of Spiritism ; they are the less easy to convince be- 
cause they doubt, and with reason, their own judg- 
ment ; they are very sincere dupes, whether it be of 
mystifying spirits, or of men who wish to play upon 
their credulity. If they alone were to suffer the con- 
sequences, the evil would be but half ; the worst is, 
that, without wishing it, they arm the skeptical, who 
are always seeking occasions to impute to all the folly 
of some. This is, doubtless, neither just nor rational ; 
but, it is well known, the adversaries of Spiritism rec- 
ognize only their own reason as being good gold, and 
to know thoroughly the subject on which they speak 
is the least of their cares. 

29. The means of conviction vary exceedingly, ac- 
cording to individuals ; what persuades one is nothing 
to another ; some are convinced by certain material 
manifestations, others by intelligent communications ; 
the greater part by reasoning. We might even say 
that, for the greater part of those not prepared by 
reasoning, the material phenomena are of little weight. 
The more extraordinary these phenomena, and the fur- 
ther removed from known laws, the more opposition 
they meet, and for a very simple reason, — that one is 
naturally inclined to doubt a thing not having a ration- 
al sanction ; each sees it from his own stand-point, 
and explains it after his own fashion : the materialist 
sees in it a purely physical cause, or a superstition ; 



METHOD. 41 

the ignorant and the superstitious sec a diabolical or 
supernatural cause ; while a true explanation destroys 
these preconceived ideas, and shows, if not the reality, 
at least the possibility ; they understand before seeing 
it ; and from the moment its possibility is recognized, 
conviction is three quarters accomplished. 

30. Is it worth while to try to convince an obstinate 
unbeliever ? We have said that it depends on the 
causes and nature of his disbelief; often the persistent 
efforts made to persuade one strengthen within him 
the idea of his personal importance, and become a rea- 
son for his increased obstinacy. If one is convinced 
neither by reasonings nor by facts, it shows that he 
must still suffer the trial of skepticism ; we must leave 
to Providence the care of bringing together circum- 
stances more favorable for him : there are plenty of 
people asking to receive the light ; it is. not worth 
while to waste time on those who reject \tJ Address 
yourselves, then, to the willing, whose number is great- 
er than is supposed ; and their example, being multi- 
plied, will overcome more resistance than words. The 
true spiritist will never lack good to do — afflicted 
hearts to soothe, consolations to give, despair to calm, 
moral reforms to effect : this is his mission ; here, 
also, he will find his true satisfaction. Spiritism is in 
the air ; it spreads by the law of events, and because 
it makes 'those happy who profess it. When its sys- 
tematic adversaries shall hear it resound about them, 
even among their friends, they will realize their own 
isolation, and will be forced to be silent, or yield 
assent. 

31. To proceed: in the teaching of Spiritism, as in 
that of the ordinary sciences, the whole series of phe- 
nomena that can be produced should be passed in re- 



42 BOOK ON MEDIUMS. 

view, beginning with the most simple, and reaching, 
by successive stages, the most complicated ; but this 
cannot be done, for it would be impossible to give a 
course of experimental Spiritism, as one would a 
course of physics or chemistry. In the natural sci- 
ences we operate on brute matter, manipulating it at 
will, and are nearly always sure of being able to regu- 
late the effects ; in Spiritism we have to do with intel- 
ligences that are free, and prove to us at every instant 
that they are not bound to obey our caprices ; we 
must then observe, await the results, seize them 'in 
passing : so we here announce that whoever would 
flatter himself to obtain them at will must be either 
an ignoramus or an impostor. This is why true Spir- 
itism never makes a spectacle of itself, and never 
mounts the rostrum. Besides, there is something 
illogical in supposing that spirits come to make a 
parade, and submit to investigation, as objects of curi- 
osity. The phenomena, therefore, may either fail alto- 
gether when we want them, or be presented in an 
entirely different order from what we desire. Add, 
again, that to obtain them we require persons en- 
dowed with special faculties, and that these faculties 
vary infinitely, according to the aptitude of individu- 
als ; and as it is extremely rare that one person should 
possess all the aptitudes, it is one difficulty the more, 
for we should need to have always at hand a veritable 
collection of mediums, which is scarcely possible. 

The means of obviating this inconvenience is very 
simple, — it is to begin with the theory ; there all the 
phenomena are passed in review ; they are explained, 
can be accounted for, their possibility understood, the 
conditions under which they can be produced and the 
obstacles they may meet can be known ; then, what- 



METHOD. 43 

ever may be the order into which they may be led by 
circumstances, there will be nothing in them to create 
surprise. This method offers still another advantage 
— that of sparing the operator numberless disappoint- 
ments ; forewarned against the difficulties, he can be 
on his guard, and avoid acquiring experience at too 
great expense. 

Since we have been engaged with Spiritism, it would 
be hard to tell the number of persons who have come 
to us, and among them how many we have seen re- 
main indifferent or skeptical, in presence of the most 
glaring facts, and who have afterward been convinced 
only by a reasonable explanation ; how many others 
who have been predisposed to conviction by reasoning ; 
how many, also, who have been persuaded without 
seeing, but simply because they understood. Thus we 
speak from experience, when we say that the better 
method of teaching Spiritism is to address the reason 
before addressing the eyes. It is the one we follow in 
our lessons, and we can only praise it. 

32. The previous study of the theory has another 
advantage ; it shows at one view the grandeur of the 
end, and the sweep of the science. He who begins by 
seeing tables turned or rapped, is more disposed to 
ridicule, because he can scarcely imagine that out of a 
table can come a regenerating doctrine for humanity. 
We have always remarked that those who believe 
without having seen, but because they have read and 
understood, far from being superficial, are, on the con- 
trary, the ones who reflect the most ; resting more on 
the fundamental principles than on the form, to them 
the philosophical part is the principal, the phenomena 
but the accessories ; and they say to themselves that 
even did these phenomena not exist, there would not 



44 



BOOK ON MEDIUMS. 



the less remain a philosophy that alone can solve prob- 
lems hitherto insoluble ; which alone gives the most 
rational theory of man's past and future ; they prefer 
a doctrine that explains, to one that explains not at 
all, or explains badly. A thoughtful person will readily 
comprehend that the manifestations might be wholly 
done away with, and the doctrine none the less remain ; 
the manifestations corroborate, confirm it, but are not 
its essential basis ; the serious observer does not re- 
ject them, on the contrary, but he awaits circum- 
stances favorable to his being a witness of them. The 
proof of what we advance is, that, before having heard 
of the manifestations, very many persons have had an 
intuition of this doctrine, which has but. given a body, 
a unity, to their ideas. 

33. At the same time it would not be strictly true 
to say that those who begin with the theory lack sub- 
jects for practical observation ; on the contrary, they 
have plenty which should possess greater weight in 
their estimation, than those that might be produced 
before their eyes : these are the numerous facts of 
spontaneous manifestations, of which we shall speak in 
the following chapters. 

There are few persons who have not some knowl- 
edge of them, if only by hearsay ; many have them- 
selves had experiences to which they have given but 
slight attention. The theory has this effect — it explains 
them ; and we say that these facts have great weight 
when they rest on invincible testimony, because then 
neither preparation nor connivance can be supposed. 
If the induced phenomena did not exist, the spontane- 
ous phenomena would none the less be present, and 
Spiritism, should it have no result but to give a ration- 
al solution of them, would be doing much. Thus, most 



METHOD. 45 

of those who read recall these facts, thereby confirm- 
ing the theory. 

34. Our ideas would be strangely misunderstood, 
were it supposed that we advise a neglect* of facts ; it 
is by the facts that we have arrived at the theory ; it 
is true that assiduous labor for several years, and thou- 
sands of observations, have been necessary ; but since 
the facts have served us, and do serve us daily, we 
should be inconsistent to deny their importance, espe- 
cially as we are writing a book for. the purpose of 
making them known. We only say that, without 
reasoning, they would not suffice to produce con- 
viction ; that a previous explanation, by destroying 
prejudices, and showing that there is nothing in them 
contrary to reason, disposes one for their acceptance. 
This is so true that, of ten persons, complete novices, 
who may assist at an experimental seance, were it the 
most satisfying one to believers, nine would leave it 
unconvinced, some more incredulous than before, be- 
cause the experiments will not have answered their 
expectations. It would be quite otherwise with those 
who could understand them from a previous theoretic 
knowledge ; it is a means of criticising, but nothing 
surprises them, not even want of success, because they, 
know in what conditions the facts are produced, and 
that they must not ask what cannot be given. The 
previous knowledge of the facts thus enables them to 
judge of all anomalies, but, above all, permits them to 
catch a multitude of details, often of very delicate 
shades, which arc, for them, means of conviction, and 
which escape the ignorant observer. Such are the 
motives for admitting to our experimental seances only 
persons possessing preparatory notions enough to 
understand what is being done, persuaded that any 



46 BOOK ON MEDIUMS. 

others wouLd lose their time, and cause us to lose 
ours. 

35. To those who would desire to acquire the pre- 
liminary knowledge by reading our works, we would 
advise the following order: — 

First. What is Spiritism ? This tract, of a hun- 
dred pages only, is a summary exposition of the prin- 
ciples of the spirit doctrine, a general glance, which 
permits us to embrace the whole in a brief outline. In 
a few words we see the end, and can judge of its 
range. Above all, here may be found answers to the 
principal questions, or objections, which novices are 
disposed to make. 

This first, which calls for little time, is an introduc- 
tion which facilitates a more profound study. 

Second. The Book 011 Spirits. It contains the 
doctrine complete, dictated by the spirits themselves, 
with all its philosophy, and all its moral consequences ; 
it is the destiny of man unvailed, the initiation into 
the nature of spirits, and into the mysteries of the life 
beyond the grave.- In reading this it will be seen that 
Spiritism has a serious aim, and is not a frivolous 
pastime. 

Third. The Book on Mediums, intended to direct in 
the practice of manifestations, by the knowledge of 
the proper means of communicating with spirits ; it is 
a guide either for mediums or invocators, and is the 
complement of the Book on Spirits. 

Fourth. The Spirit Reviewed. This is a varied col- 
lection of facts, of theoretic explanations and detached 
fragments, which complete what is said in the two 
preceding works, and of which it is in some sort the 
application. It may be read at the same time, but 
will be more profitable and more intelligible, particu- 



METHOD. 47 

larly after the Book on Spirits. This is all we can 
say. Those who desire to understand a science thor- 
oughly must, necessarily, read all that is written on 
the subject, or, at least, the principal things, and not 
limit themselves to a single author ; they should 
even read the for and against, the critics as well as 
the apologists, to know the different systems, to be 
able to judge by comparison. In this connection we 
neither extol nor criticise any work, desiring in noth- 
ing to influence the opinion that may be formed ; 
bringing our stone to the edifice, we place ourselves 
in the ranks : it does not pertain to us to be judge 
and client, and we make not the absurd pretension of 
being sole dispenser of the light ; it is for the reader 
to distinguish between the good and the bad, the 
true and the false. 



Chapter IV. 
SYSTEM S. 

36. When the strange phenomena of Spiritism 
began to be produced, or rather reproduced in these 
latter times, the first sentiment they excited was 
doubt even of their reality, and still greater of their 
cause. When they were proved by indubitable evi- 
dence, and by the experiments every one could make 
for himself, each one interpreted them after his own 
fashion, according to his personal ideas, beliefs, or pre- 
conceptions ; from thence have arisen several systems, 
which a more attentive observation must reduce to 
their just value. 

The adversaries of Spiritism have thought to find 
an argument in this difference of opinion, saying that 
the spiritists do not agree among themselves. This 
is a very poor argument, when one reflects that the 
steps of all newly-born science are necessarily uncer- 
tain, until time is given to bring together and make 
co-ordinate the facts that may fix opinion : in propor- 
tion as the facts become complete, and are better 
observed, the premature ideas are effaced, and unity 
established, at least on the fundamental points, if not 
in all the details. This is what has taken place for 
Spiritism ; it could not escape the common law, and 
must, by its very nature, lend itself more than any 
other to diversity of interpretations. One might even 
say that in this respect it has advanced more rapidly 

48 



SYSTEMS. 49 

than other sciences, its elders ; medicine, for instance, 
which still divides the most learned. 

37. In methodical order, to follow the progressive 
march of ideas, we may place at the head of the list 
those that may be called systems of negation, those of 
the adversaries of Spiritism. We have refuted their 
objections in the introduction and in the conclusion 
of the Book on Spirits, also in the little work entitled 

What is Spiritism ? It would be superfluous to enter 
into it again ; we will simply recall, in a few words, the 
bases on which they stand. Spirit phenomena are 
of two kinds, physical and intelligent effects. Not 
admitting the existence of spirits, for the reason that 
they admit nothing outside of matter, it may be readi- 
ly conceived that they deny the intelligent effects, they 
comment upon them from their own stand-point, and 
their arguments may be summed up in the following 
systems : — 

38. System of Charlatanism. Among our antago- 
nists many attribute these effects to fraud, because 
some of them have been imitated. This supposition 
would transform all spiritists into dupes, all mediums 
into cheats? without regard to the position, thecharac- 
ter, knowledge, and reputation of the persons. If this 
deserved an answer, we might say that certain phe- 
nomena of physics have also been imitated by jugglers, 
and that it proves nothing against the real science. 
Besides, there are persons whose characters are beyond 
all suspicion of fraud, and one must be wanting in 
every vestige of good breeding and urbanity to dare 
to say to them that they are the accomplices of char- 
latanism. In a very respectable parlor, a gentleman, 
otherwise well bred, having permitted himself to make 
a reflection of this nature, the lady of the house said 

4 



50 BOOK ON MEDIUMS. 

to him, " Since you are not content, sir, your money 
will be returned to you at the door," and, with a ges- 
ture, made him understand what he would better do. 
Is that to say that there are no abuses in it? To 
think that we must admit men to be perfect. 

Everything is abused, even the most sacred things ; 
why, then, should not Spiritism be abused ? But the 
bad use that may be made of a thing should cause no 
prejudice against the thing itself; the only way by 
which we can judge of men's sincerity is by the mo- 
tives from which they act. Where there is no specula- 
tion, charlatanism can find no place. 

39. System of Insanity. Some persons condescend- 
ingly wish to do away with the suspicion of fraud, and 
pretend that those who do not make dupes are them- 
selves dupes ; which is as much as to say they are 
insane. When skeptics speak without ceremony, they 
say, " O, they are crazy ! " thus arrogating to them- 
selves alone the privilege of good sense. This is the 
great argument of those who have no good reason to 
bring forward. This mode of attack has so long served 
that it has become ridiculous, and does not deserve that 
time should be wasted in refuting it. Besides, spirit- 
ists scarcely trouble themselves about it ; they bravely 
take their stand and console themselves in the knowl- 
edge that they have, as companions in the misfortune, 
plenty of people whose merits cannot be disputed. It 
must be agreed that this insanity, if insanity it be, has 
a very singular character, which is that, by preference, 
it attacks the enlightened class, among whom Spirit- 
ism has hitherto reckoned the immense majority of 
its believers. If among the number we find some 
eccentric, it proves no more against the doctrine than 
the crazy religious prove against religion, the crazy 



SYSTEAfS. 5 * 

music-lovers against music, the crazy mathematicians 
against mathematics. All ideas have found exagger- 
ated fanatics, and one must be endowed with a very 
obtuse judgment to confound the exaggeration of a 
thing with the thing itself. We refer, for more en- 
larged explanation of this subject, to our tract, What 
is Spiritism ? to the Book oti Spirits (Introduction, 
par. XV.). 

40. System of Hallucination. Another opinion, less 
offensive, inasmuch as it has a little scientific color, 
consists in placing all the phenomena to the account 
of illusion of the senses ; thus the observer is perfectly 
sincere, only he thinks he sees what he does not see. 
When he sees a table rise, and sustain itself in the air 
without support, the table has not really left its place ; 
he sees it in the air by a kind of mirage, or an effect of 
refraction, as one would see a star or an object in the 
water, out of its real place. That might possibly be, 
but those who have witnessed this phenomenon have 
verified the isolation by passing under the suspended 
table, which would seem to be difficult to do if it had 
not left the ground. On the other hand, it has many 
times happened that, in coming down, the table has 
broken : would this also be called an optical delusion ? 

A well-known physiological cause can, without 
doubt, make one believe he sees a thing turn that 
does not stir, or make one think one's self turning. when 
one is not moving ; but when several persons around 
a table arc carried along by so rapid a movement, 
that they can scarcely follow it, that some are often 
thrown to the ground, will they say that all of them 
are taken with a kind of vertigo, like that of the 
drunkard, who thought he saw his house moving away 
from before him ? 



52 BOOK ON MEDIUMS. 

41. System of Muscle-cracking. If it might be thus 
for the sight, it cannot be the same for the hearing, 
and when blows struck are heard by a whole assem- 
bly, they cannot reasonably be attributed to illusion. 
Understand, we set aside all idea of fraud, and sup- 
pose that attentive observation has proved that they 
are owing to no accidental or material change. It is 
true that a learned physician has given a positive 
explanation : he says (Note 1), "The cause of it is in 
the voluntary or involuntary contractions of the ten- 
don of the muscle of the ankle joint." In connection 
with this subject he enters into the most complete an- 
atomical details, to demonstrate by what mechanism 
this tendon can produce these sounds, imitate the 
beating of the drum, and even execute rhythmic airs ; 
from whence he concludes that those who think they 
hear blows struck in a table are dupes either of mysti- 
fication or illusion. The fact, in itself, is not new ; 
unhappily for the author of this pretended discovery, 
his theory does not hold in all cases. Let us first say 
that those who enjoy the singular faculty of making 
the ankle joint, or any other muscle, crack at will, or 
play tunes by this means, are exceptional subjects, 
while those who cause table rapping are very common, 
and that those who possess the last faculty scarcely 
ever enjoy the first. In the second place, this learned 
doctor has forgotten to explain how the muscular 
cracking of a person, immovable and isolated from the 
table, can produce therein vibrations sensible to the 
touch ; how this sound can be thrown, at the will of 
the assistants, into different parts of the table, into 
other furniture, against the walls, the ceiling, &c. ; how, 
finally, the action of this muscle can extend to a table 
that is not touched, and make it move. This explana- 



SYSTEMS. 53 

Hon, if indeed it were one, could only invalidate the phe- 
nomenon of the rapping, but does not concern all the 
other modes of communication. Let us conclude that 
he has judged without having seen, or, without having 
thoroughly or well seen. It is always to be regretted 
that scientific men should give a hasty opinion on 
what they do not understand, when the facts can give 
the lie to their explanations. Their knowledge, at 
least, should make them as much more circumspect in 
their judgments as it removes for them the limits of 
the unknown. 

42. System of Physical Causes. Here we leave the 
system of absolute negation. The reality of the phe- 
nomena being proved, the first thought that naturally 
entered the minds of those who saw them was to 
attribute the movements to magnetism, to electricity, 
or to the action of some kind of fluid ; in a word, to a 
cause entirely physical and material. In this opinion 
there was nothing irrational, and it would have pre- 
vailed had the phenomena been limited to purely 
physical effects. One circumstance seemed to corrob- 
orate it ; in certain cases, the increase of the power 
according to the number of persons ; each one of 
them might thus be considered as one of the elements 
of a human electric pile. What characterizes a true 
theory, we have said, is the power of giving a reason 
for everything ; but if a single fact comes to contra- 
dict it, it must be false, incomplete, or too absolute. 
This has happened in this instance. These move- 
ments and these rappings have given signs of intelli- 
gence, in obeying the will and answering to the 
thought ; they must, then, have an intelligent cause. 
As soon as the effect ceases to be purely physical, 
the cause, for that very reason, must have another 



54 BOOK ON MEDIUMS. 

source : thus the system of the exclusive action of a 
material agent was abandoned, and is only found 
among those who judge a priori, and without having 
seen. The main point, then, is to verify the intelli- 
gent action ; and of this any one, who will take the 
trouble to observe, may be convinced. 

43. System of Reflex Action. Intelligentactionor.ee 
recognized, the source of this intelligence remained to 
be accounted for. It was thought it might be the 
medium or the assistants who were reflected like the 
light, or the rays of sound. That was possible ; ex- 
perience alone could decide. But, first, let us remark, 
that this system completely sets aside the purely ma- 
terialistic idea, for, in order that the intelligence of the 
assistants should be able to be reproduced in an indi- 
rect way, we must admit a principle within man beyond 
the organism. If the thought expressed had always 
been that of the assistants, the reflex theory might 
have been confirmed ; but was not the phenomenon, 
even reduced to that proportion, of the highest inter- 
est ? Thought being reflected into an inert body, and 
being translated by movement and sound, — was not 
this a very remarkable thing? Was there not in it 
something to pique the curiosity of the learned ? 
Why, then, did they disdain it, — they who exhaust 
themselves on the search of a nerve fiber ? 

Experience alone, we say, could show the falsity or 
truth of this theory ; and experience has shown its fal- 
sity ; for it demonstrates, at every moment, and by the 
most positive facts, that the thought expressed can be 
not only foreign to that of the assistants, but often 
exactly contrary ; that it comes to contradict all pre- 
conceived ideas, baffle all foresight ; in fact, when I 
think white, and am answered black, it is difficult to 



SYSTEMS. 55 

make me believe that the answer comes from myself. 
The argument is founded on some cases of identity 
between the thought expressed and that of the assist- 
ants ; but what does that prove, except that the assist- 
ants may think the same as the intelligence that com- 
municates ? It has not been said that they must 
always be of the opposite opinion. When, in course 
of conversation, the interlocutor expresses a thought 
analogous to your own, will you, for that reason, say it 
comes from yourself? It is sufficient to have some 
contrary examples well verified, to prove that this 
theory cannot be absolute. Besides, how explain, by 
reflection of thought, the writing produced by persons 
who know not how to write ; the answers of the high- 
est philosophical bearing obtained through illiterate 
persons — answers that are given to mental questions, 
or in a language unknown to the medium, and thou- 
sands of other facts which can leave no doubt of the 
independence of the intelligence which is manifested ? 
The contrary opinion can be only the result of a defect 
of observation. If the presence of a foreign intelli- 
gence is morally proved by the nature of the answer, 
it is materially proved by the fact of direct writing ; 
that is, by writing spontaneously obtained, without pen 
or pencil, without contact, and in spite of all the pre- 
cautions taken as a guarantee against subterfuge. 
The intelligent character of the phenomenon cannot 
be doubted ; then there is something besides a fluidic 
action. Finally, the spontaneity of the thought ex- 
pressed without expectation, without proposed ques- 
tion, does not permit us to see in it a reflection of that 
of the assistants. The system of reflex action is suffi- 
ciently disobliging in some instances, when, in a re- 
union of well-bred persons, there comes inopportunely 



56 BOOK ON MEDIUMS. 

one of those communications revolting for their gross- 
ness ; it would be a very poor compliment to the assist- 
ants to pretend it comes from one of them, and it is 
probable that each one would hasten to repudiate it. 
(See Book on Spirits, Introduction, par. XVI.) 

44. System of the Collective Soul. This is a varia- 
tion of the preceding. According to this system, the 
soul alone of the medium is manifested ; but it is 
identified with that of several others living, either 
present or absent, and forms a collective whole, unit- 
ing the aptitude, intelligence, and knowledge of each. 
Though the tract in which this theory is put forth be 
entitled the light (?), it seems to us to be of a very 
obscure style. We confess to have hardly compre- 
hended it, and speak of it only from memory. It is, 
besides, like many others, an individual opinion, which 
has made few proselytes. The name Emah Tirpse is 
that taken by the author to designate the collective 
being he represents. He takes for motto, There is 
nothing hidden that shall not be known. This propo- 
sition is evidently false, for there are many things that 
man cannot and ought not to know : it would be very 
presumptuous in him to pretend to penetrate into the 
secrets of God. 

45. Somnambulic System. This system has had 
more partisans, and even yet counts some. Like the 
preceding it admits that all the intelligent communica- 
tions have their source in the soul or spirit of the me- 
dium ; but_in order to explain his aptitude to treat of 
subjects beyond his knowledge, instead of supposing a 
multiple soul, it attributes his power to a temporary 
excitement of the mental faculties, to a kind of som- 
nambulistic or ecstatic state, which exalts and devel- 
ops his intelligence. It cannot be denied that some 



SYSTEMS. 57 

cases are influenced by this cause ; but after having 
seen a great number of mediums, any one will be con- 
vinced that it will not solve all the facts, and that it 
forms the exception, and not the rule. It might be 
thought so if the medium had always the air of an 
inspired or ecstatic person — an appearance that he 
certainly could always simulate, if he wished to act a 
part ; but how believe in inspiration, when the medium 
writes like a machine, without having the least con- 
sciousness of what he is writing, without the least 
emotion, without thinking of what he is doing, laugh- 
ing or talking of one thing and another. Excite- 
ment may be imagined in the case of ideas, but it is 
not easy to understand how it can make a person write 
who does not know how to write, and still less when 
the communications are transmitted by rappings, or. 
by the aid of a planchette or a basket. We shall see, 
at the end of this work, the part we must assign to 
the influence of the medium's ideas ; but the cases in 
which a foreign intelligence is revealed by incontesta- 
ble signs, are so numerous and so evident, that they 
can leave no doubt in this respect. The fault in most 
of the hashed-up systems of the origin of Spiritism, is 
having drawn general conclusions from a few isolated 
facts. 

46. Pessimist, Diabolic, or Demoniac System. Here 
we enter another order of ideas. The intervention of 
a foreign intelligence being admitted, it was necessary 
to know the nature of this intelligence. Doubtless 
the most simple means was to ask it of itself; but 
some persons did not find that a sufficient guarantee, 
and saw in the manifestations only a diabolic work ; 
according" to their opinion, only the devil or demons 
can communicate. Although this system finds few 



58 BOOK ON MEDIUMS. 

echoes nowadays, it at least enjoyed a momentary 
credit from the character of those who sought to make 
it prevail. We must always understand that the parti- 
sans of the demoniac system should not be considered 
among the adversaries of Spiritism ; quite the contrary. 
Let the beings who communicate be demons or angels, 
they are incorporeal : to admit the manifestation of 
demons is always to admit the possibility of communi- 
cating with the invisible world, the same as with a 
person in this world. 

The belief in the exclusive communication of de- 
mons, however irrational it may be, could not seem 
impossible when spirits were looked upon as having 
been created outside of humanity ; but since we know 
that spirits are naught but the souls of those who have 
lived, it has lost all its prestige, and, one might say, 
all probability ; for it would follow that all these souls 
are demons, were they those of a father, a son, or a 
friend, and that we ourselves, in dying, would become 
demons, — a doctrine neither very flattering, nor consol- 
ing to most people. It will be difficult to persuade a 
mother that the cherished child she has lost, and which 
comes after its death to give her proofs of its affection 
and its identity, may be an agent of Satan. It is true 
that among the spirits are some very bad ones, worth 
not much more than those we call demons, for the very 
simple reason that there are very bad men, and death 
does not make them immediately better ; the question 
is, to know if these are the only ones that can com- 
municate. To those who think so we will address the 
following questions : — 

First. Are there good and bad spirits ? 

Second. Is God more powerful than the bad spirits, 
or than the demons, if you desire so to call them ? 



SYSTEMS. 59 

Third. To affirm that the bad alone communicate, 
is to say that the good cannot : if this be so, then one 
of two things : it takes place either by the will, or 
against the will, of God. If against His will, the bad 
spirits must be more powerful than He ; if by His 
will, why, in His loving kindness, would He not per- 
mit the good to counterbalance the influence of the 
others ? 

Fourth. What proof can you give of the powerless- 
ness of good spirits to communicate ? 

Fifth. When the knowledge displayed in some com- 
munications is cited against your theory, you answer 
that the demon assumes all masks, the better to betray. 
We know there are hypocritical spirits, who give to 
their language a false varnish of goodness ; but do you 
admit that ignorance can counterfeit true knowledge, 
and a bad nature counterfeit true virtue, so that noth- 
ing will be seen to disclose the fraud ? 

Sixth. If the demon alone can communicate, as he 
is the enemy of God and of men, why does he recom- 
mend us to pray to God, to submit to His will, to 
endure the tribulations of life without a murmur, to 
desire neither honors nor riches, to practice charity, 
and all the maxims of the Christ ; in a word, to do all 
that is necessary to destroy his own empire ? If it be 
the demon who gives such advice, we must agree that, 
cunning as he is, he is very unskillful to furnish arms 
against himself. ( 3 ) 

Seventh. As spirits communicate, it is because God 
permits them ; seeing the good and the bad commu- 
nications, is it not more logical to think that God 
permits the bad to try us, and the good to advise us ? 

Eighth. W T hat would you think of a father who 
would leave his child at the mercy of pernicious exam- 



60 BOOK ON MEDIUMS. 

pies and advice, and who should take from him and 
forbid him to see those who could turn him from 
evil ? What a good father would not do, must we 
think that God, who is the perfection of goodness, 
would do ? 

Ninth. The church recognizes as authentic certain 
manifestations of the Virgin and other saints, in appa- 
ritions,, visions, oral communications, &c. ; is not this 
belief at variance with the exclusive communication 
of demons ? We believe that some persons have sin- 
cerely professed this belief; but we also believe that 
many have pretended it, solely with a view to prevent 
people from occupying themselves with these things, 
because of the bad communications that they are liable 
to receive ; saying that the devil alone manifests, they 
would terrify them, as we tell a child, "Don't touch 
that ; it will burn." The intention may be praisewor- 
thy, but the end is lost ; for the prohibition excites 
curiosity, and the fear of the devil restrains very few ; 
they would like to see him, if only to see how he is 
made, and are very much astonished to find him not 
half so black as they thought. 

Could we not also see another motive for this 
theory ? 

There are persons who think every one in the 
wrong who is not of their opinion ; so are not those 
who pretend that all communications are the work of 
the demon, moved by the fear of not finding the spirits 
agree with them on all points — onthose that concern 
the interests of this world still more than those of the 
other ? Not being able to deny the facts, they desire 
to present them in a terrifying manner ; but this 
means has arrested it no more than the others. Where 



SYSTEMS. 6 1 

the fear of ridicule is powerless, we must be resigned 
to let matters take their course. 

The Mussulman who should hear a spirit speak 
against the Koran, would assuredly think it a bad 
spirit ; it would be the same with a Jew as to what 
respects certain laws of Moses. As to the Catholics, 
we heard one affirm that the communicating spirit 
could only be the devil, because it disagreed with him 
as to the temporal power, though, at the same time, 
preached only charity, tolerance, love of the neighbor, 
and the abnegation of the things of this world — all 
maxims taught by the Christ. 

Spirits being only the souls of men, and men not 
being perfect, it thence results that there are imperfect 
spirits, whose character is reflected in their communi- 
cations. It is an incontestable fact, that there are 
among them bad, crafty, and profoundly hypocritical 
spirits, and against these we must be on our guard ; 
but because we meet in the world with bad men, is it 
a reason for withdrawing ourselves from society ? God 
has given us reason and judgment to appreciate spirits 
as well as men. The better means to provide against 
the dangers which the practice of Spiritism may pre- 
sent, is not to forbid it, but to make it understood. 
An imaginary fear impresses but for a moment, and 
affects but few ; the reality, clearly demonstrated, is 
understood by all. 

47. Optimist System. By the side of those who see 
in the phenomena only the action of demons, are oth- 
ers, who see in them only that of good spirits. They 
supposed, the soul being disengaged from matter, no 
vail existed for it ; that it must have sovereign science 
and sovereign wisdom. Their blind confidence in 
this absolute superiority of the beings of the invisible 



62 BOOK ON MEDIUMS. 

world, has been a great source of many of the decep- 
tions ; they have learned, to their cost, to beware of 
certain spirits as well as of certain men. 

48. Unisprit or Monosprit System. A variety of 
the optimist system consists in the belief that one 
single spirit communicates to men, and that this spirit 
is the Christ, who is the protector of the world. When 
we see communications of the most trifling kind, of a 
revolting grossness, full of malevolence and wicked- 
ness, it would be profanation and impiety to suppose 
they could emanate from the spirit of perfect good- 
ness. If those who believe it had never had any save 
irreproachable communications, one might conceive 
their illusion ; but most of them admit having had 
very bad ones, which they explain by saying that dic- 
tating to them absurd things is a trial the good spirit 
causes them to undergo : thus, while some attribute all 
communications to the devil, who may say good things 
to tempt them, others think Jesus alone is manifested, 
who may say bad things to try them. Between these 
two so opposite opinions, who will decide ? Good 
sense and experience. We say experience, because it 
is impossible that- those who express ideas so exclusive 
can have thoroughly viewed all sides. 

When we bring forward the facts of identity, which 
show the presence of relations, friends, or acquaint- 
ances, by the manifestations, written, visual, or other- 
wise, they answer that it is always the same spirit, — 
the devil, according to some, the Christ, according to 
others, — who takes all forms; but they do not tell 
us why the other spirits cannot communicate — with 
what motive the Spirit of Truth should present him- 
self under false appearances, to deceive a poor mother, 
making her falsely believe it is the child she laments. 



SYSTEMS. 63 

Reason refuses to admit that the Holy Spirit should 
be degraded to play such a comedy. Besides, is it not 
taking from Spiritism its greatest charm, the consola- 
tion of the a^fflicted, to deny the possibility of all other 
communication ? Let us simply say that such a sys- 
tem is irrational, and cannot sustain a serious exami- 
nation. 

49. Multisprit or Poly sprit System. All the sys- 
tems we have passed in review, without excepting 
those in the negative, rest on some observation, though 
incomplete and badly interpreted. If a house is red 
on one side and white on the other, they who have 
seen only one side will affirm that it is white or that 
it is red ; and they will be wrong and right : but he 
who has seen it on both sides will say it is red and 
white, and he alone will be right. The same in regard 
to the opinion formed of Spiritism ; it may be true in 
certain lights, and false if we generalize from partial 
knowledge — if we take for the rule what is only the 
exception, for the whole what is only a part. This is 
why we say that whoever would seriously study this 
science shouFd see much and for a long time : time 
alone will permit him to seize the details, to catch the 
delicate shades, to observe a multitude of characteris- 
tic facts, which will be as rays of light to him ; but if 
he stops at the surface, he may carry away a prema- 
ture, and, consequently, an erroneous judgment. Here 
are the general consequences deduced from a complete 
observation, and which now form the belief, we may 
say, of the majority of spiritists, for the restrictive 
systems are now but isolated opinions. 

First. The spirit phenomena are produced by extra 
corporeal intelligences ; in other words, by spirits. 

Second. Spirits constitute the invisible world ; they 



64 BOOK ON MEDIUMS. 

are everywhere : space is peopled with them to infini- 
ty ; there are some always around us, with whom we 
are in contact. 

Third. Spirits constantly react on the^>hysical and 
on the moral world, and are one of the powers of 
nature. 

Fourth. Spirits are not beings apart in nature ; 
they are the souls of those who have lived on this 
earth, or in other worlds, and who have laid aside 
their corporeal envelop ; from whence it follows that 
the sjuIs of men are incarnated spirits, and that, in 
dying, we become spirits. 

Fifth. There are spirits of all degrees of goodness 
and of malice, of knowledge and of ignorance. 

Sixth. They are all subject to the law of progress, 
and can ail attain to perfection ; but, as they have 
their free will, the time is more or less long, according 
to their efforts or otherwise. 

Seventh. They are happy or unhappy according to 
the good or evil they have done during this life, and 
the degree of advancement they have reached. Hap- 
piness, perfect and without alloy, is ttte lot of those 
spirits only who have reached the supreme degree of 
perfection. 

Eighth. All spirits, under given circumstances, can 
manifest themselves to men : the number of those who 
can communicate is indefinite. 

Ninth. Spirits communicate through the interven- 
tion of mediums, who serve them as instruments and 
interpreters. 

Tenth. The superiority or inferiority of spirits is 
recognized by their language : the good counsel only 
good, and say only good things ; everything about 



SYSTEMS. 65 

them proves elevation ; the bad deceive, and all their 
words bear the marks of imperfection and ignorance. 

The different degrees through which spirits pass are 
indicated in the Spirit Scale (Book on Spirits, Book 2, 
Chap. 1, No. 100). The study of this classification is 
indispensable to appreciate the nature of the spirits 
who manifest themselves, their good and bad qualities. 

50. System of the Material Soul consists only in 
a peculiar opinion on the inmost nature of the soul. 
According to this opinion, the soul and the perisprit 
are not distinct things ; or, to speak more plainly, the 
perisfrit is only the soul itself gradually purified by 
various transmigrations, — as alcohol is purified by va- 
rious distillations, — while the spirit doctrine considers 
the perisprit only as the fluidic envelope of the soul or 
spirit. The perisprit being a matter, though very ethe- 
real, the soul would thus be of a material nature, more 
or less essential, according to the degree of its purifi- 
cation. This system invalidates none of the funda- 
mental principles of the spirit doctrine, for it changes 
in nothing the destiny of the soul : the conditions of 
its future happiness remain the same ; the soul and 
the perisprit forming a whole under the name of spirit, 
as the germ and perisperm form one under the name 
of fruit, the whole question being reduced to consider- 
ing the whole as homogeneous, instead of being found 
'of two distinct parts. As may be seen, this is of little 
consequence, and we should not have mentioned it, 
had we not met persons disposed to see a new school 
in what is, definitively, but a simple interpretation of 
words. This opinion, a very restricted one; were it 
even more general, would no more constitute a schism 
between spiritists, than the two theories of the emission 
or the undulations of light make one among physicists. 



66 BOOK ON MEDIUMS. 

Those who would form a separate party for so trifling 
a question, would prove by that alone that they attach 
more importance to the accessory than to the princi- 
pal, and that they are pressed to disunion by spirits 
who cannot be good ; for good spirits never breathe 
spite and dissension : this is why we entreat all true 
spiritists to guard against similar suggestions, and not 
to attach to certain minutiae more importance than 
they deserve ; the foundation is the essential point. 
Nevertheless, we will, in a few words, explain on what 
rests the opinion of those who consider the soul and 
the perisprit two distinct things. It is founded On the 
teachings of the spirits, who have never varied in that 
respect. We speak of enlightened spirits, for among 
them there are those who know no more about it than 
men, and some even less, while the contrary theory is 
a human conception. We have neither invented nor 
supposed the perisprit to explain the phenomena ; its 
existence was revealed to us by spirits, and observa- 
tion has confirmed us in it. (Book on Spirits, No. 93.) 
It rests also on the study of sensation among spirits 
(Book on Spirits, No. 257), and particularly on the 
phenomenon of tangible apparitions, which would in- 
volve, according to the other opinion, the solidification 
and the disintegration of the constituent parts of the 
soul, and, consequently, its disorganization. ■ It would, 
besides, be necessary to admit that this matter, which - " 
can come within reach of the senses, is itself the intel- 
ligent principle, which is no more rational than to con- 
found the body with the soul, or the clothing with the 
body. As to the innate nature of the soul, it is un- 
known to us. When we say it is immaterial, this 
must be understood in a relative and not an absolute 
sense, for absolute immateriality would be nothing ; 



SYST&MS. • (>7 

but the soul, or spirit, is something ; we would say 
that its essence is so superior, that it has no analogy 
with what we call matter, and that so, for us, it is im- 
material. (Book on Spirits, Nos. 23 and 82.) 

51. Here is the answer given on this subject by a 
spirit. 

" What some call perisprit is only what others call 
material fluidic envelope. I will say, to make myself 
understood in a more logical manner, that this fluid is 
the perfection of the senses — the extension of sight 
and ideas. 1 speak here of elevated spirits. As to 
the inferior spirits, the terrestrial fluids are still com- 
pletely inherent in them : so it is matter, as you see. 
From thence the sufferings from hunger, from cold, 
&c, sufferings which superior spirits do not endure, 
because the terrestrial fluids are purified around the 
thought ; that is to say, the soul. The soul, for its 
progress, always needs an agent ; the soul without an 
agent is nothing for you, or, rather, cannot be con- 
ceived by you. The perisprit is, for us wandering 
spirits, the agent by which we communicate with you, 
whether indirectly by your body or your perisprit, or 
directly to your soul ; from thence the infinite shades 
of mediums and communications. Now remains the 
scientific stand-point, that is, the very essence of the 
perisprit itself: this is another affair. Understand, 
first, morally, there remains only a discussion on the 
nature of fluids, which is inexplicable at present : sci- 
ence does not know it, but it will come to it if science 
will walk hand in hand with Spiritism. The perisprit 
may vary and change to infinity ; the soul is the 
thought ; it changes not its nature : in this go no fur- 
ther ; it is a point which cannot be explained. Think 



68 BOOK ON MEDIUMS. 

you I do not search like you ? You seek the perisprit, 
we the soul. Wait then. Lamenais." 

Thus spirits, who may be considered advanced, have 
not yet fathomed the nature of the soul : how can we 
do it ? It is, then, loss of time to attempt to investi- 
gate first principles, which, as it is said in the Book on 
Spirits (Nos. 17, 49), are God's secrets. To pretend, 
by the aid of Spiritism, to pry into what is not yet 
within the province of humanity, is to turn it from its 
true aim ; it is like the child who would know as much 
as an old man. Let man use Spiritism for his moral 
development : that is the essential point : anything 
more is only a sterile, and often vain curiosity, whose 
satisfaction would not gain him one step in advance ; 
the only way to advance is to become better. The 
spirits who dictated the book which bears their name, 
proved their wisdom, in keeping themselves, in all that 
concerns the rudiments of things, within the limits 
which God permits not to be crossed, leaving to sys- 
tematist and presumptuous spirits the responsibility 
of erroneous theories more seductive than solid, and 
which will some day fall before reason like so many 
others issued from human brains. They have said 
only exactly what was necessary to make man under- 
stand the future that awaits him, and by that to en- 
courage him to good. (See Part 2, Chap. 1, Action 
of Spirits on Matter) 



PART SECOND. 

OF SPIRIT MANIFESTATIONS. 



Chapter I. 

ACTION OF SPIRITS ON MATTER. 

52. The materialistic opinion being withdrawn as 
condemned at once by reason and by facts, the whole 
question is to know if the soul, after death, can mani- 
fest itself to the living. The question, thus reduced to 
its simplest expression, is found to be singularly free. 
It might be asked, first, why intelligent beings, who 
live in some way in our very midst, though, by their very 
nature, invisible, should not attest their presence. 
Simple reason says there is nothing in it absolutely 
impossible, and this is something gained. Besides, 
this belief has the assent of all people, for we find it 
everywhere, and at all epochs : an intuition could not 
be so general nor survive time without resting on 
something. More, it is sanctioned by the testimony 
of sacred books and by the Fathers of the Church, and 
it has taken the skepticism and materialism of our age 
to consign it to superstition ; if we are in error, so 
are these authorities. 

69 



70 BOOK ON MEDIUMS. 

But these are only moral considerations. One 
cause, above all others, has helped to fortify doubt, in 
an epoch so positive as ours, where people believe in 
giving a reason for all, where they want to know the 
why and the how of everything ; it is ignorance of the 
nature of spirits, and of the means by which they can 
manifest themselves. This knowledge acquired, the 
fact of the manifestations is no longer surprising, and 
enters into the order of natural facts. 

53. The idea formed of spirits renders, at first sight, 
the phenomena of the manifestations incomprehensi- 
ble. These manifestations can take place only by the 
action of the spirit on matter ; this is why those who 
believe that spirit is the absence of all matter ask, 
with some appearance of reason, how it can act 
materially. But there is the error, for spirit is not an 
abstraction ; it is a being defined, limited, and circum- 
scribed. The spirit incarnated in the body constitutes 
the soul ; when it leaves the body at death, it does 
not leave it entirely stripped of an envelope. All tell 
us they preserve the human form, and in fact, when 
they appear to us it is in the form in which we have 
known them. 

Observe them attentively at the moment they leave 
this life ; they are in a troubled state, everything 
around them is confused ; they see their body, whole 
or mutilated, according to the kind of death : on the 
other hand, they see themselves and feel that they are 
living. Something tells them that body belongs to 
them, and they do not understand that they may be 
separated from it. They continue to see themselves 
under their primitive form, and this sight, with some, 
produces a singular illusion — that of believing them- 
selves still living ; experience of their new state is 



ACTION OF SPIRITS ON MATTER. 7 1 

necessary to convince them of the reality. This first 
troubled moment dissipated, the body becomes for 
them like an old garment, which they have stripped 
oft" and no longer regret ; they feel lighter, and as if 
disencumbered of a burden ; they no longer experi- 
ence physical pains, and are perfectly happy in the 
power of elevating themselves, traversing space, as 
tbey have a thousand times in their dreams while liv- 
ing. Fourth. In the mean time, spite of the absence 
of the body, they realize their personality ; they have 
a form, but a form that neither troubles nor embar- 
rasses them ; they have the consciousness of their me 
and of their individuality. What must we conclude ? 
That the soul does not leave all in the coffin, and that 
it carries something with it. 

54. Numerous observations and incontestable facts, 
of which we will speak further on, have led to this 
conclusion — that there are in men three things : first, 
the soul or spirit, intelligent principle in which resides 
the moral sense ; second, the body, gross, material 
envelope with which it is temporarily clothed, for the 
accomplishment of certain providential views ; third, 
the perisprit, semi-material, fluidic envelope serving as 
a link between the soul and the body. 

Death is the destruction, or rather the disintegration, 
of the grosser envelope — that which the soul aban- 
dons ; the other is disengaged, and follows the soul, 
which thus finds itself always in possession of an 
envelope ; this last, though fluidic, ethereal, vaporous, 
invisible to us in its normal state, is not the less matter, 
though we have not as yet been able to catch and 
subject it to analysis. 

This second envelope of the soul — the perisprit — 
exists during the corporeal life ; it is the intermediary 



72 BOOK ON MEDIUMS. 

of all the sensations perceived by the spirit, that by 
which the spirit transmits its will to the exterior, and 
acts upon the organs. To make use of a material 
comparison, it is the conductor, the electric thread, 
which serves for the reception and transmission of 
thought ; it is, lastly, that mysterious, unseizable 
agent, denominated nervous fluid, which plays so great 
a part in the economy, and of which too little is 
thought in physiological and pathological phenomena. 
Medicine, considering only the material, ponderable 
element, is deprived, in the appreciation of facts, of an 
incessant cause of action. But this is not the place to 
examine that question ; we would only remark that the 
knowledge of the perisprit is the key to a crowd of 
problems hitherto inexplicable. 

The perisprit is not one of those hypotheses to 
which recourse is sometimes had in science for the 
explanation of a fact ; its existence is not revealed 
solely by the spirits ; it is a result of observations, as 
we shall have occasion to show. For the present, and 
not to anticipate facts we shall have to relate, we 
limit ourselves to say that, whether during its union 
with the body or after its separation, the soul is never 
separated from its perisprit. 

55. It has been said that the spirit is a flame, a 
spark ; this should be understood of the spirit, so called, 
as intellectual and moral principle, and to which we 
know not how to attribute a determined form ; but 
in whatever degree it may be found, it is always clothed 
with an envelope or p&risprit, whose nature is ethere- 
alized to the same degree in which it is purified and 
elevated in the hierarchy ; in such a manner that the 
idea of form is inseparable from that of spirit, and 
that we cannot conceive the one without the other. 



ACTION OF SPIRITS ON MATTER. 73 

Thus the perisprit makes an integral part of the spirit, 
as the body makes an integral part of the man : but 
the perisprit alone is not the spirit any more than the 
body alone is the man, for the perisprit does not 
think ; it is to the spirit what the body is to the man ; 
it is the agent or instrument of his action. 

56. The form of the perisprit is the human form, 
and when it appears to us it is usually that under 
which we have known the spirit during his life. It 
might be believed from this, that the perisprit, disen- 
gaged from all the parts of the body, is moulded on it 
in some sort, and so preserves its imprint ; but it does 
not appear to be so. The human form, with some 
shades of difference, and with the organic modifica- 
tions made necessary by the medium in which the 
being is called to live, is found among all the inhabit- 
ants of all the globe ; this, at least, is what the spirits 
say : it is equally the form of all non-incarnated 
spirits, who have only the perisprit ; it is that under 
which, from all time, angels and pure spirits have 
been represented : from whence we conclude that the 
human form is the type form of all human beings to 
whatever degree they may belong. But the subtile 
matter of the perisprit has neither the tenacity nor 
the rigidity of the compact matter of the body ; it is, 
if we may so express , ourselves, flexible and expansi- 
ble ; this is why the form it takes, though counter- 
drawn on that of the body, is not absolute ; it changes 
at the will of the spirit, who can give himself such or 
such an appearance at his will, while the solid envelope 
would offer an insurmountable resistance. Disencum- 
bered of these shackles that compressed it, the perisprit 
is elongated or contracted, transformed, in a word 
lends itself to all metamorphoses, according to the will 



74 BOOK ON MEDIUMS. 

that acts on it. It is in consequence of this property 
of his fluidic envelope, that the spirit who wishes to be 
recognized can, when it is necessary, take the exact 
appearance he had when living, nay, even those of the 
corporeal accidents which may be signs of recognition. 
Spirits, then, as may be seen, are beings similar to 
ourselves, forming around us a whole population in- 
visible in the normal state, because, as we shall see, this 
invisibility is not absolute. 

57. Let us return to the nature of the perisprit, for 
that is essential to the explanation we have to give. 
We have said that, though fluidic, it is not the less a 
kind of matter ; and this follows from the fact of the 
tangible apparitions to which we shall return. Under 
the influence of certain mediums, hands have appeared 
having all the properties of living hands, which have 
the heat, could be handled, offer the resistance of a 
solid body, which could grasp you, and which suddenly 
vanished like a shade. The intelligent action of these 
hands, which evidently obey a will in executing certain 
movements, in even playing airs on an instrument, 
proves that they are the visible part of an invisible 
being. Their tangibility, their temperature, in a word 
the impression they make on the senses, — for they 
have been known to leave impressions on the skin, give 
painful blows or caress gently, — prove that they are of 
some kind of matter : especially does their instantane- 
ous disappearance prove that this matter is eminent- 
ly subtile, and is like some substances that can pass 
alternately from the solid- to the fluid state, and vice 
versa. 

58. The intimate nature of the spirit, properly so 
called, — that is to say, of the thinking being, — is entire- 
ly unknown to us : it is revealed to us only by its action, 



ACTION OF SPIRITS ON MATTER. 75 

and its actions can strike our material senses only by 
an intermediate material. It has for direct instrument 
its peris p rit, as a man has his body, and its perisprit 
is matter, as we shall see. It has, besides, for interme- 
diary agent, the universal fluid — a sort of vehicle on 
which it acts, as we act on the air to produce certain 
effects by the aid of dilatation, comprehension, pro- 
pulsion, or vibrations. 

Seen by this light, the action of the spirit on matter 
may be easily conceived : we comprehend from this 
that all the effects that result from it enter into the 
order of natural facts, and have nothing of the marvel- 
ous in them. They appeared supernatural only when 
the cause was unknown ; the cause known, the marvel- 
ous disappeared ; and this cause lies entirely in the 
semi-material properties of the perisprit. It is a new 
order of facts which a new law comes to explain, and 
which, in a short time, will no more astonish any one 
than we are now astonished with correspondence at a 
distance in a few minutes by electricity. 

59. It may perhaps be asked how the spirit, by the 
aid of a matter so subtile, can act on heavy and com- 
pact bodies, raise tables, &c. Assuredly it could not be 
a man of science who could make such objections ; for, 
without speaking of the unknown properties this new 
agent may possess, have we not under our eyes analogous 
examples ? Is it not in the most rarefied gas, in the 
most imponderable fluids, that industry finds its most 
powerful motors ? When we see the air overthrow 
edifices, steam carry enormous masses, gasified pow- 
der raise rocks, electricity break trees and pierce walls, 
what is there more strange in admitting that-the spirit, 
by the aid of his perisprit, can raise a table ? above all, 
when we know that this perisprit can become visible, 
tangible, and behave altogether like a solid body 



Chapter II. 

PHYSICAL MANIFESTATIONS. — TURNING 
TABLES. 

60. The name Physical Manifestations has been 
given to those shown by sensible effects, such as 
noises, the movement and displacement of solid bodies. 
Some are spontaneous, that is, independent of all will; 
others are evoked. 

We shall speak at present only of these last. 

The simplest effect, and the one among the first 
observed, consists in the circular movement given to a 
table. This effect may be produced quite as well on 
other objects, but the table being that on which it 
was most frequently exercised, because it was most 
convenient, the name of turning tables prevailed as 
the designation of this kind of phenomenon. 

When we say that this effect is one of the first that 
were observed, we mean in these latter times, for it 
is very certain that all kinds of manifestations were 
known from the most remote times, and it could not 
be otherwise ; since they are natural effects, they must 
have been produced in all ages. Tertullian speaks, in 
explicit terms, of tables turning and speaking. 

This phenomenon for some time supplied food for 
the curiosity of the drawing-room ; then it was left for 
other amusements, for it was made but a subject of 
pastime. Two causes contributed to its abandonment 
— fashion for frivolous persons, who rarely consecrate 

7 6 






ACTION OF SPIRITS ON MATTER. 77 

two winters to the same amusement, and who — pro- 
digious for them ! — have given three or four to this. 
For grave and observant persons, something serious 
resulted and prevailed ; if they neglected the turning 
tables it is because they were occupied with conse- 
quences otherwise very important in their results ; 
they have left the alphabet for the science : there is 
the whole secret of the apparent abandonment on 
which our deriders place so much stress. However 
this may be, the turning tables are none the less the 
starting-point of the spirit doctrine ; and in this re- 
spect we owe them some developments, the better, 
also, that, presenting the phenomena in their greatest 
simplicity, the study of the causes will be easier, and 
the theory, once established, will give us the key to 
the most complicated effects. 

61. For the production of the phenomena, the inter- 
vention of one or several persons, endowed with a 
special aptitude, and named mediums, is necessary. 
The number of cooperants is indifferent ; only it may 
be, in a number, some unknown mediums may be 
found. As to those whose mediumship is naught, 
their presence is without result, and even more injuri- 
ous than useful, from the disposition of mind they often 
bring with them. 

Mediums often enjoy, in this relation, a power great- 
er or less, and, consequently, produce effects more or 
less decided : often one person, a powerful medium, 
will alone produce more than twenty others united ; it 
is enough for him to place his hands on the table to 
make it instantly move, stand up, be thrown over, turn 
somersaults, or turn round with violence. 

62. There is no index to the medianimic faculty ; 
experience alone can show it to us. When, in a re- 



78 BOOK ON MEDIUMS. 

union, a trial is desired, it is necessary simply to be 
seated around a table, and hold the hands flatly above 
it, without pressure or muscular intensity. In the 
beginning, being ignorant of the causes of the phe- 
nomenon, several precautions were indicated, since 
known to be absolutely useless ; such as, for instance, 
the alternation of the sexes, or the contact of the lit- 
tle fingers of the different persons, so as to form an 
uninterrupted chain. This last precaution appeared 
necessary while it was attributed to the action of a 
sort of electric current ; but experience has since 
demonstrated its inutility. The only prescription 
which should be rigorously obligatory, is concentra- 
tion of thought, absolute silence, and, above all, pa- 
tience, if the effect has to be awaited. It may be 
produced in a few minutes, or it may be a half hour, 
or an hour ; that depends on the medianimic power 
of the co-participants. 

63. Let us say, still further, that the form of the 
table, the substance of which it is made, the presence 
of metals, of silk in the garments of the assistants, 
the days, the hours, obscurity or light, &c, are as in- 
different as rain or fair weather. The size alone of the 
table is of some consequence, but only when the medi- 
animic power may be insufficient to overcome the 
resistance ; in the contrary case, a single person, a 
child even, can make a table of a hundred kilometres 
rise ; though, under less favorable conditions, a dozen 
persons could not make the smallest stand move. 

Things being in this state, when the effect begins to 
be manifested, there is usually heard some slight crack- 
ing of the table, which continues to be moved in vari- 
ous ways without contact. 

Under some circumstances the table rises and 



ACTION OF SPIRITS ON MATTER. 79 

stands, sometimes on one foot, sometimes on another, 
then gently resumes its natural position. At other 
times it is balanced, imitating the movement of pitch- 
ing and rolling. At other times, again, — though this 
requires considerable medianimic power, — it is en- 
tirely detached from the floor, and maintained in equi- 
librium in space, without support ; sometimes rising to 
the ceiling, so that persons may pass under it, then 
descending slowly, balancing itself like a sheet of 
paper ; or it sometimes falls violently to the ground, 
and is broken, which proves very decisively that it is 
from no optical delusion. 

64. Another phenomenon, very often produced, ac- 
cording to the nature of the medium, is that of raps in 
the very tissue of the wood, without movement of the 
table ; these raps, sometimes very weak, at other times 
very strong, are heard as well in the other furniture of 
the room, against the walls and the ceiling. We shall 
return to this presently. When they take place in the 
table, they produce in it a vibration very perceptible 
to the fingers, and very distinct when the ear is applied 
to it. 



Chapter III. 

INTELLIGENT MANIFESTATIONS. 

65. In what we have seen, nothing assuredly reveals 
the intervention of an unknown power, and these 
effects could be perfectly explained by the action of a 
magnetic or electric current, or of some kind of fluid. 
Such was, in fact, the first solution given to these phe- 
nomena, and which might reasonably pass for logical. 
It would have prevailed without contradiction, if other 
facts had not come to demonstrate its insufficiency. 
These facts are the proofs of intelligence given ; for as 
all intelligent effects must have an intelligent cause, it 
remained evident, that even admitting that electricity 
or some other fluid played a part in it, there was still 
some other cause. What was it ? what was this intel- 
ligence ? This is what the continuation of the obser- 
vations brought to light. 

66. For a manifestation to be intelligent it is not 
necessary that it should be eloquent, witty, or learned ; 
it is sufficient that it prove a free and voluntary act, 
expressing an intention, or answering to a thought. 
Assuredly, when we see a weathercock agitated by the 
wind, it is very certain it obeys only a mechanical im- 
pulse ; but if we should recognize in its movements 
intentional signals, — should it turn to the right or to 
the left, rapidly or slowly, at command, — we should be 
forced to admit, not that the. weathercock is intelligent, 

80 



INTELLIGENT MANIFESTATIONS. 8 1 

but that it obeys an intelligence. This is what hap- 
pened with the table. 

67. We have seen the table moved, raised, strike 
blows, under the influence of one or of several medi- 
ums. The first intelligent effect that was remarked 
was to see these movements obey the word of com- 
mand ; thus, without changing its place, the table 
would rise alternately on the designated foot, then, in 
coming down, strike a required number of blows, an- 
swering a question. At other times the table, without 
personal contact, would walk across the room, going 
to the right or to the left, forward or backward, execut- 
ing divers movements, at the order of the assistants. 
It is very evident that we set aside all supposition of 
fraud, that we admit the perfect loyalty of the assist- 
ants, proved by their honor and perfect disinterested- 
ness. We shall speak, by and by, of the frauds against 
which it is necessary to be guarded. 

68. By means of raps, and, above all, by the inner 
raps of which we have spoken, still more intelligent 
effects are produced, as the imitation of the beatings 
of a drum, a small war, with rank and platoon firing, 
cannonading ; then the grinding of the saw, blows of 
a hammer, the rhythm of different airs, &c. It was, as 
may well be supposed, an immense field opened for 
exploration. It was said, since there is here an un- 
known intelligence, it should be able to answer ques- 
tions ; and, in fact, it did answer Yes, or No, by means 
of a given number of raps. These answers were very 
insignificant, which led to the idea of designating the 
letters of the alphabet, and thus composing words and 
phrases. 

69. These facts, renewed at will, by thousands of 
persons in all countries, could leave no doubt of the 



82 BOOK ON MEDIUMS. 

intelligent nature of these manifestations. Then arose 
a new system/according to which this intelligence was 
no other than that of the medium, the interrogator, or 
even of the assistants. The difficulty was, to explain 
how this intelligence could be reflected into the table, 
and translated by blows. As soon as it was proved 
that these blows were not struck by the medium, they 
were then by the thought ; but thought striking blows 
was a still more prodigious phenomenon than the one 
they had already witnessed. Experience soon demon- 
strated the inadmissibility of this opinion. In fact, the 
answers were often found to be in complete opposition 
to the thought of the assistants, beyond the intellectu- 
al strength of the medium, and even in language of 
which he was ignorant, or relating to facts unknown 
to all. The examples are so numerous that it is almost 
impossible that any one, even slightly occupied with 
Spiritism, should not have been many times witness 
of it. We shall cite only one, brought to us by an eye- 
witness. 

70. On a vessel of the imperial French navy, sta- 
tioned in the Chinese Seas, the whole crew, from the 
sailors up to the staff-major, were occupied in making 
tables talk. They hit upon the idea of invoking the 
spirit of a lieutenant of this same vessel, some two 
years dead. He came, and after various communica- 
tions, which astonished every one, he said, by rapping, 
what follows : " I pray you instantly to pay the captain 
the sum of " (he mentioned the sum) " which I owe 
him, and which I regret not having been able to repay 
before my death." No one knew the fact ; the captain 
himself had forgotten the debt, — a very small one, by 
the by, — but on looking over his accounts, he found 
there the lieutenant's debt, the sum indicated being 



INTELLIGENT MANIFESTATIONS. 83 

perfectly correct. We ask, of whose thought could 
this be the reflection ? 

71. The act of communicating by alphabetic raps 
was perfected, but the process was always very long ; 
though by its means they obtained very interesting 
revelations from the world of spirits. These indicated 
other means, and to them we are indebted for written 
communications. 

The first communications of this kind were by ad- 
justing a pencil to the foot of a table, held lightly on a 
sheet of paper. The table, moved by the influence of 
a medium, began to trace characters, then words and 
phrases. This process was successively simplified, by 
using little tables, the size of the hand, made express- 
ly, then baskets, card-baskets, and afterward simple 
planchettes. The writing was as flowing, rapid, and 
easy, as with the hand, but it was afterward found 
that these objects were really only appendices, pencil- 
holders, with which they could dispense by themselves 
holding the pencil : the hand, carried along by an 
involuntary movement, wrote under the impulse given 
by the spirit, and without the concurrence of the will 
or thought of the medium. From henceforward, the 
communications from beyond the tomb had no more 
limits than correspondence between the living. 

We shall return to these different processes, and 
will explain them in detail ; having rapidly sketched 
them to show the succession of the facts, proving in 
these phenomena the intervention of unknown intelli- 
gences, otherwise spirits. 



Chapter IV. 
THEORY OF PHYSICAL MANIFESTATIONS. 

Movements and Levitations. — Noises. — Increase and 
Diminution of the Weight of Bodies. 

J2. The existence of spirits being demonstrated by- 
reasoning and by facts, as well as the possibility for 
them to act upon matter, it remains now to know how 
this action is performed, and how they manage to 
make tables and other inert bodies move. One' thought 
naturally presents itself, and that was our own : as it 
was contradicted by the spirits, who gave us quite a 
different explanation, one we were far from expecting, 
it is an evident proof that their theory was not our 
opinion. As to the first thought, every one, as well as 
ourselves, might be likely to have it ; but as to the 
theory of the spirits, we believe it never has entered 
into any person's mind. It will easily be recognized 
as superior to ours, though less simple, because it 
gives the solution of a crowd of other facts which 
found no satisfactory explanation in our idea. 

73. From the moment in which the nature of the 
spirits is known, their human form, the semi-material 
properties of the p&risprit, the mechanical action they 
can have on matter, that among the facts of apparition, 
fluidic and even tangible hands have been seen to 
grasp objects and transport them, it was natural to 
believe that the spirit simply used his hands to make 

84 



THEORY OF PHYSICAL MANIFESTATIONS. 85 

the table turn, and that he sustained it in the air by 
the strength of his arm. But, in that case, what 
necessity for a medium ? Cannot the spirit act alone ? 
for the medium, who most often rests his hands in a 
sense contrary to the movement, or even does not rest 
them at all, evidently cannot second the spirit by any 
muscular action whatever. Let us first allow the 
spirits whom we questioned on the subject to speak. 
74. The following answers were given to us by the 
spirit of St. Louis : they have since been confirmed by 
many others. 

1. Is the universal fluid an emanation from the 
Divinity ? 

" No." 

2. Is it a creation of the Divinity ? 
" All is created, except God." 

3. Is the universal fluid at the same time the uni- 
versal element ? 

" Yes ; it is the elementary principle of all things ? " 

4. Has it any relation to the electric fluid whose 
effects we know ? 

" It is its element." 

5. What is the state in which the universal fluid is 
presented to us in its greatest purity ? 

" To find it in its absolute purity, you must mount 
to the pure spirits ; in your world it is always more or 
less modified to form the compact matter that sur- 
rounds you ; at the same time you may say that the 
state in which it approaches most nearly to purity, is 
that of the fluid you call animal magiietic fluid!' 

6. It has been said that the universal fluid is the 
source of life ; is it at the same time the source of 
intelligence ? 

" No ; this fluid animates only matter." 



86 BOOK ON MEDIUMS. 

7. Since it is this fluid which composes theperisprit, 
it appears to be there in a kind of condensed state, 
which approximates it, up to a certain point, to matter 
so called. 

" Up to a certain point, as you say, for it has not all 
its properties : it is more or less condensed, according 
to the worlds." 

8. What is the operation by which a spirit moves a 
solid body ? 

" He combines a portion of the universal fluid with 
the fluid exhaled from the medium suitable to this 
effect." 

9. Do the spirits raise the table with the aid of their 
members in some degree solidified ? 

" This answer will not yet lead to what you desire. 
When a table is moved under your hands, the spirit 
evoked draws from the universal fluid what animates the 
table with a factitious life. The table thus prepared, 
the spirit attracts it and moves it under the influence 
of his own fluid thrown off by his will. When the 
mass he wishes to move is too heavy for him, he calls 
to his aid spirits who are in the same condition as 
himself. By reason of his ethereal nature, the spirit 
proper cannot act on gross matter without intermedia- 
ry, that is to say, without the link that unites it to 
matter : this link, which you call perisprit, gives you 
the key to all material spirit phenomena. I believe I 
have expressed myself clearly enough for you to under- 
stand." 

Remark. We call attention to this first phrase : 
this answer will not yet lead to what you desire. 
The spirit had perfectly understood that all .the pre- 
ceding questions were asked only to arrive at this, and 
he alluded to our thought, which, in fact, expected 



THEORY OF PHYSICAL MANIFESTATIONS. $7 

quite a different answer, that is to say, the confirmation 
of our idea on the method by which the spirit makes 
the table move. 

10. Are the spirits he calls to his aid inferior ? are 
they under his orders ? 

" Equal, almost always ; sometimes they come of 
themselves." 

ii. Are all spirits able to produce phenomena of 
this kind ? 

" The spirits who produce these effects are always 
inferior spirits, who are not entirely disengaged from 
all material influence." 

12. We understand that the superior spirits are not 
occupied by things that are beneath them ; but we 
ask if, by reason of their being more dematerialized, 
they would have the power if they had the will ? 

" They have the moral strength, as the others have 
the physical strength ; when they require this strength, 
they make use of those who possess it. Have they 
not told you that they make use of inferior spirits as 
you do of porters ? " 

Remark. It has been said that the density of the 
perisprit, if one may so express it, varies according to 
the state of the worlds ; it appears that it varies also 
in the same world according to individuals. Among 
the morally advanced spirits, it is more subtile, and 
approximates to that of the elevated spirits : among 
the inferior spirits, on the contrary, it approximates to 
matter, which is the reason these spirits of low state 
preserve so long the illusions of the terrestrial life ; 
they think and act as if they were still living ; they 
have the same desires, and we might almost say the 
same sensuality. This coarseness of the perisprit 
giving to it more affinity with matter, makes the 



88 BOOK ON MEDIUMS. 

inferior spirits more fitted for physical manifestations. 
It is for the same reason that a man of the world 
accustomed to the labor of intellect, whose body is 
frail and delicate, cannot carry a heavy burden like a 
porter. Matter, with him, is in a manner, as it were, 
less* compact, the organs less resistant ; he has less 
nervous fluid. The perisprit being to the spirit what 
the body is to man, and its density being accord- 
ing to the degree of inferiority of the spirit, it takes 
the place of muscular force ; that is to say, gives him, 
over the fluids necessary for manifestations, a greater 
power than those have whose nature is more ethereal. 
If an elevated spirit desires to produce such effects, 
he does what delicate people amongst us do ; he has it 
done by a spirit of the trade. 

13. If we have thoroughly understood what you 
have said, the vital principle resides in the universal 
fluid ; the spirit draws in this fluid the semi-material 
envelope which constitutes his perisprit, and it is by 
means of this fluid that he acts on inert matter. Is 
it so ? 

" Yes ; that is to say, he animates matter with a 
kind of factitious life ; the matter is animated with 
animal life. The table that moves under your hands 
lives like the animal ; it obeys the intelligent being. It 
is not he who pushes it as a man does a burden ; 
when the table is raised, it is not the spirit who raises 
it by strength of arm, it is the animated table that 
obeys the impulse given by the spirit." 

14. What is the part of a medium in this matter ? 

" I have said it ; the fluid of the medium is com- 
bined with the universal fluid accumulated by the 
spirit : the union of these two fluids is necessary ; 
that is to say, the animalized fluid with the universal 



THEORY OF PHYSICAL MANIFESTATIONS. 89 

fluid, to give life to the table. But remark that this 
life is only momentary; it is. extinguished with the 
action, and often before the end of the action, as soon 
as the quantity of fluid is insufficient to animate it." 

15. Can the spirit act without the concurrence of a 
medium ? 

" It can act in spite of the medium ; that is to say, 
that no doubt many persons serve as auxiliaries to 
the spirits for certain phenomena. The spirit draws 
from them, as from a source, the animalized fluid he 
needs ; it is thus that the concurrence of the medium, 
as you understand it, is not always necessary ; which 
is the case particularly in spontaneous phenomena." 

16. Does the animated table act with intelligence ? 
Does it think ? 

" It thinks no more than the stick with which you 
make an intelligent sign ;. but the vitality with which it 
is animated permits it to obey the impulse of an intel- 
ligence. Understand that the table that moves does 
not become spirit, and that it has of itself neither 
thought nor will." 

Remark. We often use an analogous expression in 
our usual language ; we say of a wheel that turns 
quickly, that it is animated with a rapid movement. 

17. Which is the preponderating cause in the pro- 
duction of this phenomena, the spirit or the fluid ? 

" The spirit is the cause, the fluid is the instrument ; 
both are necessary." 

18. What part does the will of the medium play in 
this case ? 

" To call the spirits, and to second them in the im- 
pulse given to^the fluid." 

Is the action of the will always indispensable ? 

" It adds to the power, but is not always necessary, 



90 BOOK ON MEDIUMS. 

since the movement can take place against and in 
spite of that will ; this is a proof that there is a cause 
independent of the medium." 

Remark. The contact of the hands is not always 
necessary to make an object move. It is so more 
often to give the first impulse ; but once the object is 
animated, it can obey the will without material con- 
tact ; that depends either on the power of the medi- 
um or the nature of the spirit. A first contact even is 
not always indispensable ; there is proof of it in the 
spontaneous movements and displacements which no 
one has dreamed of calling forth. 

19. Why cannot every one produce the same effect ? 
and why have not all mediums the same power ? 

" That depends on the organization, and the greater 
or less facility with which the combination of fluids 
can operate ; then the spirit of the medium sympa- 
thizes more or less with the foreign spirits who find in 
him the necessary fluidic power. This power, like 
that of magnetizers, is greater or less. Under this 
relation there are persons who are altogether refracto- 
ry ; others with whom the combination operates only 
by an exertion of their will ; others, finally, with whom 
it takes place so naturally and so easily, that they are 
not aware of it, and serve as instruments against their 
will, as we have already said." (See the next chapter, 
on Spontaneous Manifestations) 

Remark. Magnetism is, doubtless, the principle of 
these phenomena, but not such as we usually under- 
stand it. The proof is, that there are very powerful 
magnetizers who could not move a stand, and persons 
who cannot magnetize, children even, to whom it suf- 
fices only to touch the fingers on. a heavy table to 
make it move ; so, if the medianimic power is not by 



THEORY OF PHYSICAL MANIFESTATIONS. QT 

reason of the magnetic, it is that there is another 
cause. 

20. Can persons called electric be considered as 
mediums ? 

" These persons draw from themselves the fluid 
necessary to the production of the phenomena, and 
can act without the help of foreign spirits. Thus they 
are not mediums in the sense attached to this word ; 
but a spirit can assist them, and profit by their natu- 
ral disposition." 

Remark. There are persons, like somnambulists, 
who can act with or without the concurrence of a for- 
eign spirit. (See, in chapter on Mediums, the article 
relative to Somnambulistic Mediums) 

21. Is the spirit that acts on solid bodies in the 
substance of the bodies, or outside of it ? 

" Both ; we have said that matter is no obstacle to 
spirits ; they penetrate everything ; a portion of the 
perisprit is identified, so to say, with the object it pen- 
etrates." 

22. How does the spirit manage to strike ? Does 
he make use of a material object ? 

" No more than of his arms to raise the table. You 
well know that he has no hammer at his disposal. His 
hammer is the combined fluid put in action to move or 
to strike. When he moves, the light brings you the 
sight of the movements ; when he strikes, the air 
brings you the sound." 

23. We can understand that when he strikes on a 
hard body ; but how can he make us hear noises or 
articulate sounds in the air ? 

".Since he can act on matter, he can act on air as 
well as on the table. As to articulate sounds, he can 
imitate them, as he can all other noises." 



92 BOOK ON MEDIUMS. 

24. You say that spirits do not use their hands to 
remove the table ; yet, in certain visual manifestations, 
hands have been seen to appear whose fingers have 
wandered over the key-board of a piano, moved the 
keys, and caused sounds. Would it not seem that in 
this case the movement of the keys is produced by the 
pressure of the fingers ? Is not this pressure as direct 
and real when it is felt on ourselves, when these hands 
leave imprints on the skin ? 

" You can understand the nature of spirits and their 
manner of acting only by comparisons, which give you 
an incomplete idea, and it is wrong to always wish to 
assimilate their processes to your own. Their pro- 
cesses must bear relation to their organization. Have 
I not told you that the fluid of the perisprit penetrates 
matter, and is identified with it, that it animates it 
with a factitious life ? Well, when the spirit rests his 
fingers on the keys, he puts them there really, and 
even moves them ; but it is not by muscular force that 
he presses the key : he animates it as he animated the 
table, and the key, which obeys his will, moves and 
strikes the chord. There is one thing you will have 
trouble in comprehending ; it is Jthis : that some spirits 
are so little advanced, and so material in comparison 
to the elevated spirits, that they still have the illusions 
of the terrestrial life, and believe they act as when they 
had their body ; they can no more give a reason of the 
true cause of the effects they produce, than a peasant 
can give a reason for the theory of the sounds he artic- 
ulates ; ask them how they play on the piano, they 
will tell you they strike on it with their fingers, because 
they believe they do strike it ; the effect is produced 
instinctively with them, without their knowing how, 



THEORY OF PHYSICAL MANIFESTATIONS. 93 

and yet by their will. When they make you hear 
words, it is the same thing/' 

Remark. It results, from these explanations, that 
spirits can produce all the effects that we produce our- 
selves, but by means appropriate to their organization : 
certain forces which are suited to them take the place 
of the muscles which are necessary to us to act ; as 
gesture with the mute takes the place of speech, which 
he lacks. 

25. Among the phenomena cited in proof of the 
action of an occult power, there are some evidently 
contrary to all the known laws of nature ; does not 
doubt, then, seem to be permitted ? 

" It is because man is far from knowing all the laws 
of nature ; if he knew them all he would be a superior 
spirit. Every day, however, gives the lie to those who, 
thinking they know everything, presume to set bounds 
to nature ; and they are none the less haughty. In 
constantly unvailing new mysteries God warns men 
to doubt their own lights, for the day will come when 
the science of the most learned will be put to confu- 
sion. Have you not every day examples of bodies 
animated by a movement capable of overcoming the 
force of gravity ? Does not the bullet, shot into the 
air, momentarily overcome this force ? Poor men, who 
think yourselves so learned, and whose silly vanity is 
every instant disconcerted, know that you are still 
very small." 

75. These explanations are clear, categorical, and 
without ambiguity ; from them results this capital 
point : that the universal fluid, in which dwells the 
principle of life, is the principal agent of the manifesta- 
tions, and that this agent receives its impulse from the 
spirit, whether incarnated or wandering. This fluid 



94 BOOK ON MEDIUMS. . 

condensed constitutes the perisprit, or semi-material 
envelope of the spirit. In the state of incarnation, the 
perisprit is united to the matter of the body ; in the 
wandering state it is free. When the spirit is incar- 
nate, the substance of the perisprit is more or less 
bound, more or less adherent, if we may so express it. 
With certain persons there is a kind of emanation of 
this fluid from their organization ; and it is this, prop- 
erly speaking, that constitutes mediums for physical 
manifestations. The emission of the animalized fluid 
may be more or less abundant, its combination more 
or less easy, from whence mediums more or less pow- 
erful ; it is not permanent, which explains the inter- 
mittence of the power. 

76. Let us cite a comparison. When one has the 
will to act materially on a given point at a distance, it 
is the thought that wills ; but the thought alone cannot 
go to strike the point ; an intermediary is necessary, 
which it directs — a stick, a projectile, a current of air, 
&c. Remark, too, the thought does not act directly 
on the stick, for if it is not touched it will not act 
alone. The thought, which is but the incarnated spirit 
within us, is united to the body by the perisprit ; but 
it can no more act on the body without the perisprit, 
than it can act on the stick without the body ; it acts 
on the. perisprit because it is the substance with which 
it has the greatest affinity ; the perisprit acts on the 
muscles, the muscles grasp the stick, and the stick 
strikes its aim. When the spirit is not incarnate, a 
foreign auxiliary is necessary ; this auxiliary is the 
fluid by which he fits the object to follow the impulse 
of his will. 

J*]. Thus, when an object is put in motion, raised or 
thrown into the air, the spirit does not grasp, push, or 



THEORY OF PHYSICAL MANIFESTATIONS. 95 

raise it, as we should, with the hand ; he saturates it, 
so to say, with his fluid, combined with that of the 
medium, and the object, thus momentarily vivified, 
acts like a living being, with this difference, that, hav- 
ing no will of its own, it follows the impulse of the will 
of the spirit. 

Since the vital fluid emitted in some way by the 
spirit, gives a factitious and momentary life to inert 
bodies ; since \hc^erisprit is but this same vital fluid, 
it follows that when the spirit is incarnate, it is he who 
gives life to the body, by means of his perisprit ; he 
remains united to it as long as the organization per- 
mits ; when he withdraws, the body dies. Now, if, 
instead of a table, a statue of wood were made, and 
acted on as is the table, we will have a statue that will 
move, will strike, will answer by its movements and 
by its blows ; in a word, we shall have a statue mo- 
mentarily animated by an artificial life ; we say talk- 
ing tables, we could also say talking statues. What a 
light this theory throws on a crowd of phenomena 
hitherto without solution ! How many allegories and 
mysterious effects does it not explain ? 

78. But the incredulous object that the fact of rais- 
ing tables without a support is impossible, because it 
is contrary to the law of gravity. We will answer 
them, firstly, that their denial is not a proof; secondly, 
that if the fact exists, it may well be contrary to all 
the known laws ; that would prove one thing, that it 
must rest on unknown law, and that those who deny 
cannot pretend to know all the laws of nature. We 
have just explained this law, but it is no reason that it 
may be accepted by them, precisely because it is given 
by spirits, who have left their terrestrial clothing in- 
stead of being by spirits who still have it, and have 



96 BOOK ON MEDIUMS. 

seats in the Academy. In such a manner that if the 
spirit of Arago living had given this law, they, would 
have accepted it with their eyes shut ; but given by 
the spirit of Arago dead, it is a Utopia ; and why so ? 
because they believe that, Arago being dead, every- 
thing in him is dead. We have not the pretension to 
dissuade them ; yet, as this objection might embarrass 
some people, we shall try to answer it, putting our- 
selves at their stand-point, that is to say, by making 
abstract for an instant of the theory of factitious 
animation. 

79. When the space under the bell of the pneumatic 
machine is emptied, this bell adheres with such force 
that it is impossible to raise it, on account of the 
weight of the column of air that rests upon it. Let 
the air enter, and the bell rises with the utmost facility, 
because the air below counterbalances the air above ; 
at the same time, left to itself, it will remain on the 
platform by virtue of the force of gravity. Now, let 
the air below be compressed till it have a density 
greater than that above, the bell will be raised in spite 
of gravity ; if the current of air is rapid and violent it 
could be sustained in space without visible support, in 
the manner of those toys that are made to flutter in a 
waterfall. The universal fluid, then, which is the ele- 
ment of all matter, being accumulated around the 
table, why should it not have the property to diminish 
or increase its specific relative weight, as the air for 
the bell of the pneumatic machine, as hydrogen gas 
for balloons, without its being considered against the 
law of gravity ? Do you know all the properties and 
all the power of this fluid ? No : well, do not deny a 
fact because you cannot explain it. 

80. Let us return to the theory of the movement of 



THEORY OF PHYSICAL MANIFESTATIONS. 97 

the table. If, by the means indicated, the spirit can 
raise a table, he can raise anything else ; an easy- 
chair, for instance. If he can raise an easy-chair, he 
can, with a sufficient force, raise at the same time a 
person seated on it. This is the explanation of this 
phenomenon, which Mr. Home has produced a hun- 
dred times, on himself and other persons ; he renewed 
it during a voyage to London, and in order to prove 
that the spectators were not the sport of an optical 
illusion, he made a mark on the wall with a pencil, 
and persons passed beneath him. It is said Mr. Home 
is a powerful medium for physical effects ; he was in 
this case the efficient cause and the object. 

We spoke of the possible augmentation of weight j 
it is, in fact, a phenomenon sometimes produced, and 
which has nothing more anomalous than the prodi- 
gious resistance of the bell under the atmospheric 
column. Under the influence of some mediums, ob- 
jects as light have been known to offer the same 
resistance, then suddenly yield to the slightest effort. 
In the experiment mentioned above, the bell in reality 
weighs neither more nor less by itself, but it appears 
heavier from the effect of the exterior cause that acts 
upon it ; it is probably the same here. The table has 
always the same intrinsic weight, for the mass is not 
augmented, but a foreign force is opposed to its move- 
ment ; and this cause may be in the ambient fluids 
that penetrate it, as that which augments or dimin- 
ishes the apparent weight of the bell is in the air. 
Make the experiment of the pneumatic bell before an 
ignorant peasant ; not understanding that it is the air 
he does not see that acts, it will not be difficult to per- 
suade him it is the devil. It may be said, perhaps, 
that, this fluid being imponderable, its accumulation 
7 



98 BOOK ON MEDIUMS. 

cannot augment the weight of an object. Agreed ; 
but remark that if we used the word accumulation, it 
is by comparison, and not from absolute assimilation 
to the air. It is imponderable ; so be it : at the same 
time nothing proves that it is so ; its inmost nature is 
unknown to us, and we are far from being acquainted 
with all its properties. 

Before having experimented on the weight of the 
air, no one suspected the effects of this same weight. 
Electricity is also ranked among the imponderable 
fluids ; yet a body may be held back by an electric 
current, and offer a strong resistance to one who 
would raise it : it has in appearance increased in 
weight. It would be very illogical to conclude that no 
support exists, because we cannot see it. The spirit, 
then, may have levers that are unknown to us ; Nature 
proves to us daily that her power does not stop at the 
evidence of our senses. 

We can explain only by a similar cause the singular 
phenomenon, of which there have been several exam- 
ples, of a young person, feeble and delicate, raising 
with two fingers, without effort and as a feather, a 
strong, robust man, with the chair on which he is 
seated. This proves a cause foreign to the person ; it 
is an intermitting of the faculty. 



Chapter V. 

SPONTANEOUS PHYSICAL MANIFESTA- 
TIONS. 

Noises, Racket, and Disturbance. — Objects thrown, &c. 

82. The phenomena of which we have spoken are 
induced, but it sometimes happens that they take place 
spontaneously, without participation of the will ; far 
from it, since they often become very importunate. 
The thought that they may be an effect of the imagi- 
nation, over-excited by spirit ideas, is utterly excluded 
by the fact that they are produced among persons who 
never heard of spirit ideas, and at a moment they least 
expect them. These phenomena, which may be called 
practical natural Spiritism, are very important ; for 
they cannot be suspected of connivance ; this is why 
we ask persons who are engaged in spirit phenomena 
to gather all the facts of this nature which come to 
their knowledge, but, above all, to verify with care 
their reality, by a minute study of the circumstances, 
that they may be assured that they are not the sport 
of illusion or mystification. 

83. Of all the spirit manifestations, the simplest and 
most frequent are sounds and rappings ; here, especial- 
ly, we must fear an illusion, for a crowd of natural 
causes might produce them — the wind whistling or 
moving an object, a body we ourselves move without 
perceiving it, an acoustic effect, a hidden animal, an 

99 



IOO BOOK ON MEDIUMS. 

insect, &c. ; nay, even the pranks of evil jesters. 
Spirit noises have always a peculiar character, an in- 
tensity of sound and very varied tone, which render 
them easily recognizable, and do not allow them to be 
confounded with the cracking of the wood, the snap- 
ping of the fire, or the monotonous tic-tac of the pen- 
dulum : they are dry blows, sometimes hollow, feeble, 
and light, sometimes clear, distinct, and noisy, which 
change from place to place, and are repeated with 
mechanical regularity. Of all the means for making 
sure, the most efficacious, that which leaves no doubt 
of their origin, is their obedience to the will. If the 
blows come from a designated place, if they answer to 
the thought by their number or intensity, an intelli- 
gent cause for them cannot be disavowed ; but the 
want of obedience in them is not always a contrary 
proof. 

84. Let us admit, now, that, by a minute verifica- 
tion, the certainty is acquired that the noises or other 
effects are real manifestations ; is it rational to be afraid 
of them ? No, assuredly ; for in any case there could 
not be the least danger in them : persons who have 
been persuaded it is the devil, alone could be affected 
by them in a grievous manner, — as children are afraid 
of the loup-garou, man- wolf, or of Croque-mitaine. 

It must be admitted that these manifestations ac- 
quire, under certain circumstances, a persistence and 
proportion very disagreeable, creating a very natural 
desire to be relieved of them. An explanation is 
unnecessary to this subject. 

85. We have said that the physical manifestations 
have for their motive to call our attention to some- 
thing, and to convince us of the presence of a power 
superior to man. We have said, also, that the elevated 



SPONTANEOUS PIIYS. MANIFESTATIONS. IOI 

spirits are not engaged in these kinds of manifesta- 
tions ; they employ inferior spirits to produce them, 
as we employ servants for coarse work, and that with 
the motive we have indicated. This end once attained, 
the material manifestation ceases, because it is no 
longer necessary. One or two examples will make 
this thing better understood. 

86. Several years ago, at the beginning of my studies 
on Spiritism, being one evening engaged in a work on 
that matter, rappings were heard around me for four 
consecutive hours ; it was the first time that a similar 
thing had happened to me. I satisfied myself that it 
was from no accidental cause, but, at the moment, knew 
nothing more. I had, at this time, occasion frequently 
to see an excellent writing medium. The next day I 
questioned the spirit, who communicated by this medi- 
um, as to the cause of the rappings. " It is," he an- 
swered, " your familiar spirit, who wants to speak to 
you." " And what does he want to say to me ? " 
" You may ask him yourself, for he is there." 

Having then interrogated that spirit, he made him- 
self known under an allegorical name (I have since 
known, from other spirits, that he belongs to a very 
elevated order, and has played a very important part 
in the world) ; he pointed out errors in my work, indi- 
cating to me the lines where they would be found, 
gave me useful and wise advice, and would come at my 
call whenever I wished to interrogate him. Since 
then, in fact, this spirit has never left me. He has 
given me many proofs of great superiority, and his 
benevolent and efficacious intervention has been mani- 
fested for me in the affairs of material life, especially 
on those bearing on metaphysics. But from our first 
conversation, the rappings ceased. What did he desire 



102 BOOK ON MEDIUMS. 

to effect ? To enter into a regular communication 
with me ; for that he must warn me. The warning 
given, then explained, regular relations established, the 
rappings became useless : this is why they ceased. 
The drum is no longer beaten to awaken the soldiers 
when once they are up. 

A fact almost similar happened to one of our 
friends. For some time his room resounded with 
various noises, which became very annoying. Occa- 
sions being presented of interrogating Ihe spirit of his 
father, by a writing medium, he ascertained what was 
wanted, did what he recommended, and after that 
nothing more was heard. It is to be remarked, that 
persons who have a regular and easy means of com- 
munication with the spirits are much more rarely 
subject to manifestations of this kind, which may be 
readily conceived. 

87. Spontaneous manifestations are not always lim- 
ited to noises and rappings ; they sometimes degener- 
ate into real racket and disturbances ; furniture and 
various objects overthrown, projectiles of all kinds 
thrown from without, doors and windows opened and 
shut by invisible hands, tiles broken, — which cannot 
be placed to the account of illusion. The overthrow- 
ing is often very effective, but often there is only the 
appearance. An uproar is heard, a sound of some- 
thing falling and breaking with a crash, blocks of 
wood roll over the floor : running to the spot, every- 
thing is found tranquil and in order ; then scarcely 
outside, when the tumult recommences. 

88. Manifestations of this kind are neither rare nor 
new ; scarcely any local chronicle that does not pos- 
sess some history of the kind. Fear has, doubtless, 
exaggerated the facts, which have been made to take 



SPONTANEOUS PIIYS. MANIFESTATIONS. 103 

proportions ridiculously gigantic, in passing from mouth 
to mouth ; superstition aiding, the houses where they 
have happened have been reputed as haunted by the 
devil, and hence all the marvelous or terrible stories 
of ghosts. On its part, knavery has not let slip so 
excellent an occasion for working upon credulity, and 
that often to the profit of its own personal interests. 
Besides, it may be readily imagined what impression 
facts of this kind, even reduced to the reality, might 
have on weak characters, predisposed by education to 
superstitious ideas. The surest means of remedying 
the possible inconveniences, since they cannot be pre- 
vented, is to make known the truth. The simplest 
things are terrifying when their cause is unknown. 
When people shall have become familiarized with 
spirits, and when those to whom they are manifested 
no longer believe they have a legion of demons at 
their heels, they will no longer fear. In the "Revue 
Spirit e" may be seen stated many authentic facts of 
this kind, among others, the history of the rapping 
spirit of Bergzabern, whose evil tricks lasted more than 
eight years (Nos. of May, June, and July, 1858) ; that 
of Dibbelsdorf (August, i860) ; that of Noyers Street, 
Paris (August, i860) ; that of the spirit of Castelrnau- 
dary, under the title of History of an Infernal (Febru- 
ary, i860) ; that of the manufacturer of St. Peters- 
burg (April, i860) ; and many others. 

89. Transactions of this nature have often the char- 
acter of a real persecution. We know six sisters living 
together, who, for several years, found, every morning, 
their dresses dispersed, hidden under the roof, torn, 
and cut in pieces, whatever precautions they might 
take to put them under lock and key. It has 'often 
happened that persons in bed, and perfectly awake, 



104 BOOK ON MEDIUMS. 

have seen their curtains shaken, their coverings and 
pillows violently torn from them, have been raised up 
on their mattresses, and sometimes even thrown out 
of the bed. These doings are more frequent than is 
believed ; but the most of the time, those who are the 
victims dare not speak of them, for fear of ridicule. 
To our own knowledge, certain individuals have been 
subjected to treatment for insanity, in order to cure 
them of what they supposed to be hallucinations, and 
thus have been made really crazy. Medicine cannot 
comprehend these things, because it admits as cause 
only the material element ; from whence often result 
most fatal mistakes. History, some day, will tell of 
certain modes of treatment of the nineteenth century, 
as now it recounts certain processes of the middle 
ages. We entirely admit that some things are the 
work of malice or malevolence ; but if, after every 
investigation, it is proved that it is not the work of 
man, it must be conceded that it is, as some will say, 
of the devil ; we shall say, of spirits ; but of what 
spirits ? 

90. Superior spirits no more amuse themselves with 
charivaris than grave and serious men do here. We 
have often made some of them come, that we might 
inquire into their motive in thus disturbing people. 
Most of them have had no other than amusement ; 
these are light rather than wicked spirits, who laugh 
at the fears they occasion, and the useless researches 
that are made to discover the cause of the tumult. 
Often they set upon an individual whom they are 
pleased to vex, and pursue him from dwelling to dwell- 
ing ; at other times they attach themselves to a local- 
ity, with no other motive than caprice. Sometimes, 
also, it is a vengeance they exercise, as we shall have 



SPONTANEOUS PI I VS. MANIFESTATIONS. 105 

occasion to show. In some cases their intention is 
more praiseworthy ; they wish to call attention and be 
put en rapport, either to give some warning useful to 
the person, or to ask something for themselves. We 
have often known some of them to ask prayers, others 
to solicit the accomplishment, in their name, of a vow 
they had not been able to fulfill, others wishing to re- 
pair an evil they had committed while in this life. In 
general it is wrong to be afraid ; their presence may 
be inopportune, but not dangerous. Of course there 
is a strong desire to be relieved from it, and usually 
what is done for that purpose has the directly con- 
trary effect. If they are spirits who are amusing them- 
selves, the more seriously the thing is taken, the more 
they persist in it, like mischievous children, who tor- 
ment the more those who they see are impatient, and 
like to make cowards afraid. If one would be wise 
enough to laugh at their ill turns, they would grow 
weary and leave. We know a person who, far from 
being irritated, excited them, defying them to do such 
and such a thing, so that, at the end of a few days, 
they came no more. But, as we have said, there are 
those whose motive is less frivolous. For this reason 
it is always useful to know what they want. If they 
ask something, it is certain their visits will cease 
as soon as their desire can be satisfied. The best 
means to be informed in this respect, is to invoke the 
spirit by the intermediary of a good writing medium ; 
by his answers we shall at once see with whom we 
have to do, and can act accordingly. If it be an 
unhappy spirit, charity will urge us to treat him with 
the respect he deserves ; if it be an idle jester, we can 
act toward him without ceremony ; if he is malevo- 
lent, we can pray God to make him better. In every 



106 BOOK ON MEDIUMS. 

case, prayer will always have a good result. But the 
gravity of the forms of exorcism make them laugh, and 
they care nothing about them. If we can enter into 
communication with them, we must distrust the bur- 
lesque or terrifying qualities they sometimes assume to 
play upon a person's credulity. 

We shall return to treat this subject more in detail, 
and to speak of the causes that sometimes render 
prayer inefficacious, in the chapters on Haunted Places 
and Obsession. 

91. These phenomena, though executed by inferior 
spirits, are often prompted by spirits of -a more elevated 
order, for the purpose of convincing people of the ex- 
istence of incorporeal beings of a power superior to 
man. The report that follows, even the terror it 
causes, call attention, and end by opening the eyes of 
the most skeptical. These find it easiest to place these 
phenomena to the score of imagination — a very con- 
venient explanation, and one that dispenses with the 
necessity of making others ; yet when objects are 
turned upside down, or thrown at your head, it re- 
quires a very complacent imagination to suppose such 
things are, when they are not. An effect of some 
kind is seen ; this effect has, necessarily, a cause : if a 
cool and calm observation shows us that this effect is 
independent of all human will and all material cause, — 
if, further, it gives us evident signs of intelligence and 
free will, which is the most characteristic sign, — we 
are forced to attribute it to an unknown intelligence. 
What are these mysterious beings ? This is what the 
spiritist studies teach us in the least contestable man- 
ner, by the means they give us to communicate with 
them. These studies teach us, above all, to separate 
what is real from the false or exaggerated in the phe- 



SPONTANEOUS P1IYS. MANIFESTATIONS. 107 

nomena we cannot explain. If an isolated effect be 
produced, — noise, movement, or apparition even, — 
the first thought should be that it is owing to an en- 
tirely natural cause, which is the most probable : then 
this cause must be sought for with the utmost care, 
and the intervention of spirits admitted only in good 
earnest : this is the way not to be deceived. For 
instance, he who, without any person being near him, 
receives a box on the ear, or blows of a stick on his 
back, as has been known, cannot doubt the presence 
of an invisible being. 

One should guard not only against recitals that may 
be more or less exaggerated, but against his own im- 
pressions, and not attribute everything he cannot un- 
derstand to an occult origin. An infinity of very simple 
and very natural causes may produce effects strange 
at first sight, and it would be truly superstitious to 
fancy spirits always busy upsetting the furniture, 
breaking dishes, instigating the thousand and one 
household vexations, which it is most rational to place 
to the account of carelessness. 

92. The explanations given of the movement of 
inert bodies naturally apply to all the spontaneous 
effects. The noises, though stronger than the table 
rappings, have the same cause ; objects are thrown or 
displaced by the same force that raises any object 
soever. A circumstance comes in here to the support 
of this theory. It might be asked, Where is the medi- 
um in 'this case ? The spirits have told us that, in 
such cases, there is always some one whose power is 
exercised against his will. Spontaneous manifesta- 
tions are very rarely produced in isolated places ; they 
almost always take place in inhabited houses, and 
through the presence of certain persons who exercise 



108 BOOK ON MEDIUMS. 

an influence without desiring it ; these persons are 
real mediums, who themselves are ignorant of it, and 
whom, for that reason, we call natural mediums ; they 
are to other mediums what natural somnambulists are 
to magnetic somnambulists, and quite as curious to 
observe. 

93. The voluntary or involuntary intervention of a 
person endowed with a special aptitude for the produc- 
tion of these phenomena, appears to be necessary in 
most cases, though there are cases in which the spirit 
appears to act alone ; but then it might be that he 
could draw the animalized fluid elsewhere, and not 
from a person present. This explains why spirits, 
who surround us constantly, do not every moment 
produce disturbances. It is first necessary that the 
spirit should desire it ; that he should have an end, a 
motive ; without that he does nothing. Then, too, he 
must often find, exactly in the place where he desires 
to act, a suitable person to second him — a rare coin- 
cidence. Such a person coming unexpectedly, he 
profits by it. Notwithstanding the meeting of all 
those favorable circumstances, he might be prevented 
by a superior will, which does not permit him to act 
as he pleases. He might be permitted to act only 
within certain limits, and in a case where these mani- 
festations would be considered useful, either as a 
means of conviction or trial, for the person who is the 
object of them. 

94. On this subject we will cite only the conversa- 
tion in regard to the manifestations in June, i860, in 
Noyers Street, in Paris. The details may be found in 
the Revue Spirit e of August, 1 860. 

1. To St. Louis. "Will you please tell us if the 



SPONTANEOUS PI TVS. MANIFESTATIONS, rex) 

incidents said to have occurred in Noyers Street are 
real ? As to the possibility, we do not doubt." 

" Yes, these incidents are true ; only men's imagina- 
tions exaggerate them, either from fear or irony ; but, 
I repeat, they are true. These manifestations are 
brought about by a spirit who is amusing himself a 
little at the expense of those who live in the place." 

2. " Is there any person in the house who may be 
the cause of these manifestations ? " 

"They are always caused by the presence of the 
person whom they attack ; either- the attacking spirit 
has a grudge against the person living in the place 
where he is, and wants to play tricks on him, or, per- 
haps, even seeks to drive him away." 

3. "We ask, if, among the persons in the house, 
there is one who may be the cause of these phenomena, 
by a spontaneous and involuntary medianimic influ- 
ence." 

" It must be so ; without that the thing could not 
have occurred. 

" A spirit lives in a place he likes ; he remains in- 
active so long as a suitable nature is not present in the 
place ; when the person comes, then he amuses himself 
as much as he can." 

4. "Is the presence of the person in the very place 
indispensable ? " 

" Ordinarily so, and it is in this instance ; that is 
why I said without that the incident could not have 
occurred"; but I did not mean to generalize ; there are 
cases in which immediate presence is not necessary." 

5. " As these spirits are always of an inferior order, 
is it an unfavorable sign for the person that he is fit to 
serve them as an auxiliary ? Would it show a sympa- 
thy with beings of that nature ? " 



HO BOOK ON MEDIUMS. 

" No, not precisely ; for this suitability arises from a 
physical disposition ; at the same time, it very often 
shows a material tendency which it would be prefera- 
ble not to have ; for the higher one is morally, the more 
one attracts good spirits, who necessarily keep away 
bad ones." 

6.." From whence does the spirit take the projectiles 
he uses ? " 

" These things are most often taken on the place, 
or in the vicinity ; a force coming from a spirit projects 
them, and they fall in the spot designated by that 
spirit." 

7. " Since spontaneous manifestations are often 
permitted, or even excited, for the purpose of convin- 
cing, it seems to us that if certain skeptical people 
were personally the object of them, they would be 
obliged to yield to such evidence. They sometimes 
complain that they never witness conclusive facts ; 
would it not depend on the spirits to give them some 
sensible proofs ? " 

"Are not atheists and materialists every moment 
witnesses of the effects of the power of God and of 
thought ? That does not prevent them from denying 
God and the soul. Did the miracles of Jesus convert 
all his contemporaries ? Did not the Pharisees, who 
said to him, ' Master, show us a sign/ resemble those 
who, in our time, ask you to make them see manifesta- 
tions ? If they are not convinced by the wonders of 
creation, they would no more be convinced even if 
spirits should appear to them in the most unequivocal 
manner, because their pride makes them like restive 
horses. The occasions of seeing would not be want- 
ing if they should seek in sincerity. God does not 
see fit to do for them more than for those who sincere- 



SPONTANEOUS PHYS. MANIFESTATIONS. Ill 

ly seek instruction, for the reward is only to the will- 
ing. Their skepticism will not prevent the will of 
God from being accomplished ; you see plainly it has 
not hindered the spread of the doctrine. 

" Cease to be disquieted by their opposition, which 
is to the doctrine what shade is to the picture ; it gives 
it a stronger light. What merit would they have in 
being convinced by force ? God will leave them to all 
the responsibility of their obstinacy, and that responsi- 
bility will be more terrible than you think. ' Blessed 
are those who have not seen, and yet have believed,' as 
Jesus said, because they do not doubt God's power." 

8. " Do you think it would be of use to invoke that 
spirit, to ask some explanations of him ? " 

" Invoke him if you wish, but it is an inferior spirit, 
who will give you only very insignificant answers. 

95. Co7iversation with the disturbing spirit of Noyers 
Street. 

1. Invocation. 

" Why have you called me ? Do you want to be 
struck with stones ? Then we should see a fine run 
away, in spite of your brave air." 

2. " If you should bring stones here, it would not 
frighten us ; we actually ask if you can bring them 
here." 

" Here I could not, perhaps ; you have a guardian 
who watches over you." 

3. " In Noyers Street was there a person who 
served as your auxiliary to help in the malicious tricks 
you have played on the people in the house ? " 

" Certainly ; I found a good instrument, and no 
learned, wise, and prudent spirit to hinder me. I am 
gay. I love to amuse myself." 



112 BOOK ON MEDIUMS. 

4. " Who was the person who served as your instru- 
ment ? " 

" A servant" 

5 . " Was it against her will she served you ? " 

" O, yes ; the poor girl ! she was the most fright- 
ened." 

6. " Did you act in this way from a hostile motive ? " 
" I had no hostile motive ; but the men who seize 

upon everything will make it turn to their advantage." 

7. " What do you mean by that ? We don't under- 
stand you." 

" I was trying to amuse myself ; but you will study 
the thing, and will have one more fact to show that we 
exist." 

8. " You say you had no hostile motive, and yet 
you have broken all the windows in the house ; you 
have thus caused a real loss." 

"That is but a detail." 

9. " Where did you procure the objects you threw ? " 
"They are very common. I found them in the 

court-yard, and in the next gardens." 

10. "Did you find them all, or did you make some 
of them ? " (See Chapter VIII.) 

" I made nothing, composed nothing." 

11. " If you had not found them, could you have 
made them ? " 

" It would have been more difficult ; but to tell the 
truth, matters can be mixed, and make something." 

12. " Now tell us how you threw them." 

" Ah, that is harder to tell. I was helped by the 
electrical nature of that girl, joined to mine, less 
material ; so between us we transported the different 
matters." 

13. "You would like, I think, to tell us something 



SPONTANEOUS PI I VS. MANIFESTATIONS. 1 13 

about yourself. Tell us, then, if it is long since you 
died." 

11 Long enough ; more than fifty years." 

14. " What were you when you were living ? " 

" Not much good ; I picked rags around here, and 
sometimes they scolded me because I loved Goodman 
Noe's red wine too much ; so I would have liked to 
drive them all away." 

15. "Is it of yourself, and of your own free will, 
that you have answered our questions ? " 

" I had an instructor." 

16. " Who is your instructor ? " 
" Your good King Louis." 

Remark. This question was propounded on account 
of certain answers which seemed beyond the capacity 
of this spirit, in the depth of the ideas, and even in the 
form of the language. It is not at all astonishing that 
he should have been aided by a more enlightened 
spirit, who desired to profit by this occasion to give 
us some instruction. This is a very ordinary occur- 
rence, but a remarkable particularity in this circum- 
stance is, that the influence of the other spirit made 
itself felt even in the writing ; that of the answers, 
when he intervened, is more regular, more flowing ; 
that of the rag-picker is angular, coarse, irregular, 
often scarcely legible, and bears an entirely different 
character. 

17. " What do you do now; does the thought of 
your future occupy you ? " 

"Not yet; I am wandering. They. think so little 
of me in the world, that nobody prays for me ; as I 
am not helped, I don't work." 

Remark. We shall see, by and by, how much we 
8 



114 BOOK ON MEDIUMS. 

can contribute to the advancement and consolation of 
the inferior spirits by prayers and advice. 

1 8. " What was your name when you were living ? " 
" Jeannet." 

19. " Well, Jeannet, we will pray for you. Tell us 
if our invocation has given you pleasure, or annoyed 
you ? " 

" Pleasure rather, -for you are good fellows ; gay 
livers, though a little severe ; all the same, you have 
listened to me. I am satisfied. 

" Jeannet." 

Phenomeno7i of Materialization. 

96. This phenomenon differs from those of which 
we have spoken only in the kind intention of the 
spirit who is their author, in the nature of the objects, 
almost always of a gracious character, and by the 
sweet and almost delicate manner in which they are 
brought. It consists in the spontaneous bringing of 
objects which are not in the place where you are ; 
these are most, often flowers, sometimes fruits, confec- 
tionery, jewels, &c. 

97. Let us first say that this phenomenon is one of 
those most easily imitated, and consequently of which 
we must be on our guard against imposture. We 
know how far sleight of hand can go in such matters ; 
but without having to do with a person of this pro- 
fession, we might easily be the dupe of a skillful 
maneuver. The best of all guarantees is in the 
diameter, tJie known honor, the absolute disinterested- 
ness of the person who obtains the effects ; in the 
second place, in the attentive examination of all the 
circumstances under which they are produced ; finally, 






SPONTANEOUS PHYS. MANIFESTATIONS. 1 15 

in the enlightened knowledge of Spiritism, which alone 
can enable us to discover what is to be suspected. 

98. The theory of the phenomenon of materializa- 
tion, and of physical manifestations in general, is 
summed up in a remarkable manner in the following 
dissertation, by a spirit whose communications bear 
an incontestable seal of profundity and logic. Several 
of them will be found in the course of this work. He 
made himself known under the name of Erastus, a 
disciple of St. Paul, and as the spirit protector of the 
medium who served him as an interpreter. 

" To obtain these phenomena, there must necessarily 
be mediums whom I will call sensitive ; that is to say, 
endowed in the highest degree with the medianimic 
faculties of expansion and penetrability ; because the 
easily excitable nervous system of some of these 
mediums permits them, by means of certain vibrations, 
to project round them with profusion their animalized 
fluid. 

" Impressionable natures, persons whose natures 
vibrate to the least sentiment, to the smallest sensa- 
tion, whom moral or physical influence, internal or 
external, easily affects, are subjects very apt to become 
excellent mediums for the physical effects of tangibili- 
ty and materialization. In fact, their nervous system, 
almost entirely deprived of the refractory envelope 
which isolates this system among most incarnated 
beings, makes them suitable for the development of 
these various phenomena. 

" Consequently, with subjects of this nature, whose 
other faculties are not adverse to medianimization, the 
phenomena of tangibility will be more easily obtained ; 
rappings in the walls and in the furniture, intclligciit 



Il6 BOOK ON MEDIUMS. 

movements, and even the suspension in space of the 
heaviest, inert matter. A fortiori, these results will 
be obtained if, instead of one medium, there are at 
hand several, equally well endowed. 

" But from the production of these phenomena to 
the obtaining of that of materializations, there is a 
whole world ; for, in this case, not only is the labor 
of the spirit more complex, more difficult, but, more 
than this, the spirit can operate only by means of one 
medium ; that is, several mediums could not simulta- 
neously concur in the production of the same phe- 
nomenon. On the contrary, it sometimes happens 
that the presence of persons antipathetic to the spirit 
who operates, radically fetters his operation. To these 
motives, which, as you see, do not lack importance, 
add that the materialization always necessitates a 
greater concentration, and, at the same time, a greater 
diffusion of certain fluids which can be obtained only 
from the best endowed mediums, those, in a word, 
whose electro-medianimic machinery is the best con- 
ditioned. 

" In general, these effects are, and will remain, ex- 
ceedingly rare. I do not need to prove to you why 
they are, and will be, less frequent than the other tan- 
gible effects ; from what I have said, you will yourself 
make that deduction. Besides, these phenomena are 
of such a nature, that not only all mediums are not 
suitable, but even all spirits cannot produce them. In 
fact, there must exist between the spirit and the 
medium influenced a certain affinity, a certain analogy, 
in a word, a certain resemblance, which permits the 
expansible part of the perispritaltic (Note 5) fluid of 
the incarnated to be mingled, united, combined with 
that of the spirit who desires to produce the effect. 



SPONTANEOUS PHYS. MANIFESTATIONS. 1 17 

This fusion should be such that the resulting force 
becomes, so to say, one; as the electric current acting 
on the coal produces one flame, one single brightness. 
Do you say, Why this union ? why this fusion ? It is 
that for the production of these phenomena it is ne- 
cessary that the essential properties of the operating 
spirit be augmented by some of those of the medium- 
ized ; it is that the vital fluid, indispensable to the 
production of all the medianimic phenomena, is the 
exclusive appanage of the incarnated ; and that, con- 
sequently, the spirit operator is obliged to be impregnat- 
ed with it. It is thus only that he can, by means of 
certain properties of your ambient fluid, unknown to 
you, isolate, render invisible, and cause to move, cer- 
tain material objects, and even the incarnated them- 
selves. 

" It is not permitted me, at this moment, to unvail 
to you these special laws that rule the gases and 
fluids that surround you ; but before many years 
shall have elapsed, before one generation of man 
be accomplished, the explanation of these laws and 
of these phenomena will be revealed to you, and 
you will see a new order of mediums arise, who 
will fall into a peculiar state as soon as they shall be 
medianimized. 

" You see with how many difficulties the production 
of these phenomena is surrounded ; you can conclude 
from this, very logically, that phenomena of this kind 
are exceedingly rare, as I have said, and with still 
greater reason, that the spirits seldom lend them- 
selves to their production, because it requires on their 
part a quasi-material labor, which is for them an ennui 
and a fatigue. On the other hand there is this : it is 
that very often, in spite of their energy and will, the 



u8 



BOOK ON MEDIUMS. 



state of the medium himself opposes an impassable 
barrier. 

" It is thus evident, and doubtless your reasoning 
sanctions it, that the tangible facts of rappings, move- 
ments, suspensions, are simple phenomena, which are 
operated by the concentration and dilatation of cer- 
tain fluids, and which may be elicited and obtained by 
the will and the work of mediums who are suited 
thereto, when they are seconded by friendly and kind 
spirits ; while the facts of materialization are multiple, 
complex*, require a concourse of special circumstances, 
can be operated only by a single spirit and a single 
medium, and necessitate, over and above the wants 
of tangibility, a very especial combination of circum- 
stances to isolate and render invisible the object or 
objects subject to the materialization. 

" All you spiritists comprehend my explanations, 
and you can perfectly understand the reason for this 
concentration of special fluids for the locomotion and 
tangibility of inert matter ; you believe in it as you 
believe in the phenomena of electricity and magnetism, 
with which the medianimic facts are full of analogy, 
and are, so to say, its consecration and development. 
As to the skeptics, — and the scientists, worse than 
the skeptics, — I have nothing to do with convincing 
them ; I do not trouble myself about them : they will, 
some day, be convinced by the force of evidence, for 
they must necessarily bow before the unanimous testi- 
mony of spiritist facts, as they have been forced to do 
before other facts they have at first rejected. 

" To recapitulate : while the facts of tangibility are 
frequent, the facts of materialization are very rare, 
because their conditions are very. difficult ; consequent- 
ly no medium can say, " At such an hour, at such a 



SPONTANEOUS PHYS. MANIFESTATIONS. 1 19 

moment, I will obtain a materialization ; for often the 
spirit himself finds a hindrance to his work. I must 
add that these phenomena are doubly difficult in pub- 
lic, for there almost always are met energetically re- 
fractory elements, which paralyze the efforts of the 
spirit, and, with still greater reason, the action of the 
medium. On the contrary, be certain that these phe- 
nomena are almost always produced in private, spon- 
taneously, most often unknown to the mediums, and 
without premeditation, and very rarely when these 
have foretold them ; from whence you may conclude 
that there is a legitimate motive of suspicion whenever 
a medium flatters himself he can obtain them at will ; 
in other words, that he can command spirits as ser- 
vants, which is simply absurd. Again, take as a gen- 
eral rule, that these spirit phenomena are not given in 
the way of a show, and to amuse the curious. If some 
spirits lend themselves to such things, it can be only 
for simple phenomena, and not for those which, like 
materialization and others similar, exact exceptional 
conditions. 

" Remember, spiritists, that if it is absurd to reject 
systematically all the phenomena from beyond the 
tomb, neither is it wise to accept them all blindly. 
When a phenomenon of tangibility, of apparition, of 
visibility, or of materialization is manifested spontane- 
ously, and, as it were, instantaneously, accept it : but I 
cannot repeat to you too often, accept nothing blindly ; 
let each action be subjected to an examination, minute, 
searching, severe ; for, believe me, Spiritism, so rich in 
sublime and grand phenomena, has nothing to gain 
from those small manifestations which skillful jugglers 
can imitate. 

" I know very well what you will say to me, — that 



120 BOOK ON MEDIUMS. 

these phenomena are useful to convince the skeptical ; 
but know this, that if you had no other means of con- 
viction, you would not have, to-day, the hundredth 
part of the spiritists that you have. Speak to the 
heart ; it is by that you will make the most serious con- 
versions. If, for certain persons, you consider it useful 
to act by' material facts, at least present them under 
such circumstances that there can be no false interpre- 
tation, and, above all, do not go aside from the normal 
condition of these facts ; for facts presented under bad 
conditions furnish arguments to the skeptical, instead 
of convincing them. Erastus." 

99. This phenomenon offers a very striking pecu- 
liarity, which is, that certain mediums obtain it only 
in a somnambulic state. This is easily explained : 
there is with a somnambulist a natural disengagement, 
a kind of isolation of the spirit and of the perisprit, 
which must facilitate the combination of the necessary 
fluids. Such is the case with the materializations we 
have witnessed. The following questions were ad- 
dressed to the spirit who produced them, but his 
answers being unsatisfactory, we submitted them to 
the spirit Erastus, much more enlightened on the 
theory, and who completed them by very judicious 
remarks. One is the workman, the other the scientist ; 
and the comparison of these two intelligences is an 
instructive study, for it proves that simply b?ing a 
spirit is not sufficient to make one comprehend every- 
thing. 

1. " Will you please tell us why the materializations 
you made were produced only during the magnetic 
sleep of the medium ? " 

"That depends on the nature of the medium ; the 



SPONTANEOUS PHYS. MANIFESTATIONS. 121 

effects I produced with mine asleep, I could have pro- 
duced equally well with another medium in a waking 
state." 

2. " Why did you make us wait so long ? and why 
excite the covetousness of the medium, irritating his 
desire to obtain the promised object ? " 

" Time is necessary for me to prepare the fluids that 
serve for the materialization ; as to the excitation, it is 
often only to amuse those present, as well as the som- 
nambulist." 

Remark by Erastus. " The spirit who answered 
knew no better ; he does not reason on the motive of 
this covetousness, which he instinctively incites without 
understanding its effect ; he thinks to amuse, while 
in reality he undoubtedly provokes a greater emission 
of fluid ; it is the consequence of the difficulty the 
phenomenon presents ; a difficulty always greater 
when it is not spontaneous, especially with certain 
mediums." 

3. " Does the production of the phenomena pertain 
to the special nature of the medium ? and could it be 
produced with other mediums with more facility and 
promptitude ? " 

"•The production pertains to the nature of the medi- 
um, and can be produced only with corresponding 
natures ; as to promptitude, our custom of correspond- 
ing often with the same medium is a great help to 
us." 

4. " Does thf influence of the persons present count 
for anything ? " 

" When there is skepticism, opposition, we can be 
greatly annoyed : we like better to give our proofs with 
believers, and persons versed in Spiritism ; but I do 



122 BOOK ON MEDIUMS. 

not mean by that to say that ill will could completely 
paralyze us." 

5. " From whence did you take the flowers and bon- 
bons you brought ? " 

" The flowers I took from the gardens, wherever it 
pleased me." 

6. "And the bonbons ? Surely the confectioner would 
miss them." 

" I took them from wherever it pleased me ; the 
merchant did not miss them at all, for I put others in 
their place." 

Remark of Erastus. " I think this is explained in 
a very unsatisfactory manner, because of the incapa- 
city of the spirit who answered. Thus, he may have 
caused a real wrong ; but the spirit does not wish to 
pass for one who would wrong any person whatever. 
An object can be replaced only by an identical object 
of the same form, same value ; consequently, if a spirit 
had the faculty to substitute an object similar to that 
he takes, he would have no reason for taking it, and 
might give that which served him in replacing." 

7. " Is it possible to bring flowers from another 
planet ? " 

" No ; it is not possible to me." 
( To Erastus) " Could other spirits have the power ? " 
" No ; that is not possible, on account of the differ- 
ence in the surrounding atmospheres." 

8. " Could you bring flowers from another hemi- 
sphere, — the tropics, for instance ? " • 

11 From any part of the earth I can." 

9. " Could you make the objects you have brought 
disappear, and carry them back ? " 

" Just as well as I made them come. I can take 
them as I will." 



SPONTANEOUS P11YS. MANIFESTATIONS. 1 23 

10. "Docs the production of this phenomenon cause 
you any trouble — any annoyance ? " 

" It causes us no trouble, when we have permission ; 
it might cause us a great deal, if we wished to produce 
effects without being authorized to do so." 

Remarks of Erastus. " He does not wish to ac- 
knowledge his trouble, though it may be very real, as 
he is obliged to effect what might be called a material 
operation." 

11." What are the difficulties you encounter ? " 

" No other than bad fluidic dispositions, which might 
oppose us." 

12. " How do you bring the object ? Do you hold it 
in your hands ? " 

" No ; we envelop it in ourselves." 

Rema?'k of Erastus. " He does not clearly explain 
his operation, for he does not envelop the object with 
his own personality ; but as his personal fluid is dilata- 
ble, penetrable, and expansible, he combines a part of 
this fluid with a part of the animalized fluid of the me- 
dium, and it is in that combination that he hides and 
transports the object subject to the materialization. It 
is not, thus, right to say that he envelops it in himself." 

13. "Could you, with the same facility, bring an 
object of considerable weight, of fifty kilometres, for 
instance?" 

" Weight is nothing to us ; we bring flowers because 
that may be more agreeable than a great weight." 

Remark of Erastus. " That^s true ; he could bring 
one or two hundred kilometres of objects ; for the 
weight that exists for you is annulled for him ; but here 
again he does not give the reason for what happens. 
The mass of the combined fluids is proportionate to 
the mass of the objects ; in a word, the force should be 



124 BOOK ON MEDIUMS. 

in proportion to the resistance ; from whence it follows, 
that if the spirit brings only a flower, or a light object, 
it is often because he does not find, either in the medi- 
um or in himself, the elements necessary for a greater 
effort." 

14. " Are there sometimes disappearances of objects 
when the cause is unknown, which may be the work 
of spirits ? " 

" That happens very often ; more often than you 
think ; and it could be remedied by begging the spirit 
to bring back the object that disappeared." 

Remark of Eras tus. " That is true ; but sometimes 
what is carried off is well carried off; for such objects, 
when we cannot find them at home, are often carried 
very far away. At the same time, as the carrying 
away objects requires nearly the same conditions as 
bringing them, it can take place only with the aid of 
mediums endowed with special faculties : this is why, 
when anything disappears, it is probably more your 
own stupidity than that of the spirits." 

15. " Are there effects regarded as natural phenom- 
ena which are due to the action of spirits ? " 

" Your days are full of such effects, which you do 
not understand, because you have not thought of 
them, and which a little reflection would make you 
see clearly." 

Remark of Erastus . " Do not attribute to the spirits 
what is the work of humanity, but believe in their 
secret constant influerce, which brings to life around 
you a thousand circumstances, a thousand incidents, 
necessary to the accomplishment of your actions, your 
existence." 

16. " Among the objects brought, are there not some 
that may have been fabricated by spirits ; that is, pro- 



SPONTANEOUS PHYS. MANIFESTATIONS. 1 25 

duced spontaneously by the modifications to which 
the spirits can subject the fluid, or the universal 
element." 

" Not by me, for I have not permission to do it ; an 
elevated spirit alone can do it." 

17. " How did you introduce those objects the other 
day ? for the room was shut." 

" I made them enter with me, enveloped, so to say, 
in my substance ; as to telling you more at length, it 
is not possible." 

18. "How did you manage to render visible what 
was, a moment before, invisible ? " 

11 1 took away the matter that enveloped them.'' 
Remark by Erastus. " It is not matter, properly so 
called, that envelops them, but a fluid, drawn partly 
from the perisprit of the medium, partly from that of 
the operating spirit." 

19. (To Erastus) " Can an object be brought into 
a place perfectly closed ? in a word, can the spirit spir- 
itualize a material object, so that it may penetrate 
matter ? " 

" This question is complex. The spirit can render 
the objects brought invisible, but not penetrable ; he 
cannot break the aggregation of matter, which would 
be the destruction of the object. This object, made in- 
visible, he can bring when he pleases, and disengage it 
at the proper moment, to make it appear. It is other- 
wise for those we compose ; as we introduce only the 
elements of matter, and as these elements are essen- 
tially penetrable, as we ourselves penetrate and pass 
through the most condensed bodies with as much 
facility as the solar rays pass through the panes of 
glass, we can truly say, we have introduced the 



126 BOOK ON MEDIUMS. 

object into a place, however tightly shut it may be ; 
but only in this case can we say it." 

Note. — See afterward, for the theory of the spon- 
taneous formation of objects, the chapter entitled, 
Laboratory of the Spiritual World, 



Chapter VI. 

VISUAL MANIFESTATIONS. 

Qucstiofis on Apparitions. — Theoretic Essay on Appa- 
ritions. — Globular Spirits. — Theory of Hallucina- 
tions. 

ioo. Of all the spirit manifestations the most inter- 
esting are, undoubtedly, those by which spirits can 
render themselves visible. It will be seen, by the 
explanation of this phenomenon, that it is no more 
supernatural than" the others. We first give the an- 
swers of the spirits to questions on this subject. 

i. " Can spirits make themselves visible ? " 

" Yes ; especially during sleep : at the same time 
some persons see them as well waking ; but this is 
more rare." 

Remark. While the body rests, the spirit is disen- 
gaged from its material ties ; it is more free, and can 
more easily see other spirits with whom it enters into 
communication. Dreams are but the remembrances 
of this state ; when nothing is remembered, it is said 
there has been no dreaming ; but the soul has none 
the less seen and enjoyed its liberty. We treat more 
especially here of apparitions in the waking state. 

2. " Do the spirits who manifest themselves to the 
sight belong more to one class than another ? " 

" No ; they may belong to all classes, — to the most 
elevated as to the most inferior." 

127 



128 BOOK ON MEDIUMS. 

3. " Is it given to all spirits to manifest themselves 
visibly?" 

" All can ; but they have not always the permission, 
nor the will." 

4. " What is the motive of spirits who make them- 
selves visible ? " 

"That depends upon circumstances; according to 
their nature, the motive may be good or bad." 

5. "How could this permission be given if the 
motive were bad ? " 

" It is then to try those to whom they appear. The 
intention of the spirit may be evil, but the result* may 
be good." 

6. " What can be the motive of the spirits who 
have evil intentions, in showing themselves ? " 

" To terrify, and often to avenge." 

" What is that of the spirits who come with a good 
intention ? " 

" To console those who regret them, to prove that 
they exist and are near you, to give advice, and to 
claim assistance for themselves." 

7. " What inconvenience could there be if the pos- 
sibility of seeing spirits were permanent and general ? 
Would it not be a means of relieving the doubts of the 
most skeptical ? " 

" Man being constantly surrounded by spirits, their 
incessant sight would trouble him, would hamper him 
in his actions, would destroy his initiative in most 
cases ; while believing himself alone, he acts more 
freely. As for the skeptical, they have plenty of means 
of being convinced if they would profit by them, and 
were not blinded by pride. You know very well that 
there are persons who have seen, and who believe 
none the more for that, since they say it is an illusion. 



VISUAL MANIFESTATIONS. 1 29 

Do not disquiet yourself for those people. God sees to 
them." 

Remark. There would be as great inconvenience 
in seeing spirits always with us, as in seeing the air 
that surrounds us, or the myriads of microscopic ani- 
mals that flutter around us and on us. From whence 
we should conclude that what God has done is well 
done, and that he knows better than we what is suited 
to us. 

8. " If the sight of spirits has inconveniences why is 
it permitted in certain cases ? " 

" It is to give a proof that all does not die with the 
body, that the soul preserves its individuality after 
death. This temporary sight suffices to give this 
proof, and attests to the presence of your friends near 
you, but it has not the inconveniences of permanence." 

9. " In more advanced worlds than ours, is the sight 
of spirits more frequent ? " 

" The nearer man is brought to the spiritual nature, 
the more easily he enters into relations with spirits : 
it is the grossness of your envelope that makes the 
perception of ethereal beings most difficult and most 
rare." 

10. " Is it rational to be terrified at the apparition 
of a spirit ? " 

" He who reflects ought to understand that a spirit, 
whatever he may be, is less dangerous than a living 
person. Besides, spirits go everywhere, and there is 
no need to see them to know that they may be beside 
us. The spirit that would do harm can do it without 
showing himself, and even more surely ; he is not dan- 
gerous because he is a spirit, but because of the influ- 
ence he can exert in the thought, turning it. away from 
good and toward evil." 
9 



130 BOOK ON MEDIUMS. 

Remark. Persons who are afraid in solitude or in 
darkness rarely consider the cause of their terror ; 
they could not say what they fear, but assuredly they 
should more fear to meet men than spirits ; for a 
wrong-doer is more dangerous living than after death. 
A lady of our acquaintance had, one evening, in her 
room, an apparition so distinct, she thought it a per- 
son, and her first movement was that of fright. Hav- 
ing assured herself that no one was there, she said to 
herself, " It appears it is only a spirit. I may sleep 
in peace." 

ii. "Can the person to whom a spirit appears en- 
gage in conversation with him ? " 

" Perfectly well ; and that is what should always be 
done in such cases, — asking the spirit who he is and 
what he wants, and how we may be useful to him. 
If the spirit is unhappy and suffering, our commisera- 
tion soothes him ; if it is a benevolent spirit, he may 
come with the intention of giving us good advice." 

" How, in this case, can the spirit answer ? " 

" He does it sometimes by articulate sounds, like a 
person living ; most often by transmission of thought." 

12. " Do the spirits who appear with wings really 
have them, or are those wings but symbolical appear- 
ances ? " 

" Spirits have not wings ; they do not need them ; 
for they can, as spirits, transport themselves every- 
where. They appear according to the way in which 
they desire to affect the person to whom they show 
themselves : some appear in ordinary costume, others 
enveloped in draperies ; some with wings, as attributes 
of the category of spirits they represent." 

13. "Are the persons we see in dreams always 
those they seem to be ? " 



VISUAL MANIFESTATIONS. 13 1 

" It is almost always those persons themselves whom 
your spirit goes to find, or who come to find you." 

14. " Could not mocking spirits take the appear- 
ance of persons who arc dear to us, to lead us into 
error ? " 

" They take fantastic appearances only to amuse 
themselves at your expense ; but there are things 
with which they are not permitted to sport." 

15. Thought being a kind of invocation, it is easily 
understood that it evokes the presence of the spirit ; 
but how is it that often the persons of whom we 
think most, — whom we ardently desire to see, — do 
not come in dreams, while we see people who are in- 
different to us, and those of whom we never think ? " 

" There is not always the possibility of spirits mani- 
festing themselves to the sight, even in dreams, and 
in spite of the desire there may be to see them : causes 
independent of their will may prevent them. It is, 
also, often a trial which the most ardent desire cannot 
overpass. As to indifferent persons, if you do not 
think of them, it is possible they may think of you. 
Besides, you can have no idea of the relations of the 
world of spirits ; you meet there a crowd of intimate 
acquaintances, old and new, of whom you have no idea 
in the waking state." 

Remark. When there is no means of controlling 
the visions or apparitions, they can undoubtedly be 
looked upon as hallucinations ; but when they are con- 
firmed by events, they cannot be attributed to the 
imagination ; such are, for instance, the apparitions at 
the moment of their death, either in dream or in a 
waking state, of persons of whom we do not think, 
and who, by various signs, reveal the wholly unexpect- 
ed circumstances attending their death. Morses have 



132 BOOK ON MEDIUMS. 

often been known to rear, and refuse to go forward, in 
presence of the apparitions that terrified their drivers. 
If imagination counts for something with men, surely 
it cannot with animals. Besides, if the images seen in 
dreams were always an effect of waking perceptions, 
nothing could explain why it often happens that we 
never dream of those things most often in our thoughts. 

1 6. " Why are some visions more frequent in sick- 
ness ? " 

" They occur the same in a state of perfect health, 
but in sickness the material ties are relaxed ; the 
weakness of the body leaves more liberty to the spirit, 
which enters more easily into communication with 
other spirits." 

17. "Spontaneous apparitions appear to be more 
frequent in certain countries. Is it that certain people 
are better endowed than others to have this kind of 
manifestations ? " 

" Are you acquainted with the details of each appa- 
rition ? Apparitions, noises, all the manifestations, in- 
deed, are equally spread over the whole world ; but 
they present distinctive characters, according to the 
people among whom they take place. For instance, 
among those who have little knowledge of writing, 
there are no writing mediums ; among others they 
abound : elsewhere there are more often noises and 
movements than intelligent communications, because 
these are less esteemed there and less sought after." 

18. " Why do apparitions prefer the night ? May it 
not be an effect of silence and obscurity on the imagi- 
nation ? " 

" It is for the same reason that you see the stars in 
the night, which you cannot see in the daylight. The 
great brightness may efface a light apparition ; but it 



VISUAL MANIFESTATIONS. 133 

is an error to believe that the night has anything to 
do with it. Question those who have seen them, and 
you will see that the majority have taken place by 
day." 

Remark. Apparitions are much more frequent and 
general than is believed ;• but many persons do not 
confess it, from fear of ridicule ; others attribute them 
to illusion. If they appear more numerous among 
certain people, that is because there they more care- 
fully preserve traditions, either true or false, almost 
always exaggerated by the love of the marvelous ; 
credulity makes them see the supernatural in the most 
common phenomena ; the silence of solitary places, 
the depths of ravines, the groanings of the forest, the 
screamings of the tempest, the echo of the mountains, 
the fantastic form of the clouds, the shadows, the mi- 
rage, all assist the illusion of simple and artless imagi- 
nations, and they tell with the utmost sincerity what 
they have seen, or what they think they have seen. 
But beside this fiction there is the reality ; the serious 
study of Spiritism tends to free it from all the absurd 
accessories of superstition." 

19. "Is the sight of spirits produced in a normal 
state, or only in an ecstatic state ? " 

" It can take place in perfectly normal conditions ; 
at the same time the persons who see them are quite 
often in a peculiar state, bordering on ecstasy, which 
gives them a kind of double sight." (Book on Spirits, 
No. 447.) 

20. " Do those who see spirits see them with their 
eyes ? " 

" They believe they do ; but in reality it is the soul 
that sees, and what proves it is, that they can see them 
with their eyes shut." 



134 BOOK ON MEDIUMS. 

21. " How can the spirit make itself visible ? " 

" The principle is the same as that of all manifesta- 
tions ; it comes from the properties of the perisprit, 
which can undergo various modifications at the will of 
the spirit." 

22. " Can the spirit itself be made visible, or can it 
make itself visible only by the aid of the perisprit ?" 

" In your material state spirits can manifest them- 
selves only by the aid of their semi-material envelope ; 
it is the intermediary by which they act on your 
senses. It is under this envelope that they appear 
sometimes with a human form, sometimes otherwise, 
either in dreams or in a state of waking." 

23. " Might it be said that it is by the condensation 
of the fluid of the perisprit that the spirit becomes visi- 
ble ? " 

" Condensation is not the word ; it is rather a com- 
parison which may help you to understand the phe- 
nomenon, for there is not really condensation. By the 
combination of the fluids, there is produced in the 
perisprit a peculiar disposition, that has no analogy 
for you, and which renders it perceptible." 

24. " Are the spirits that appear always intangible, 
and inaccessible to the touch ? " 

" Intangible, as in a dream, in their normal state ; at 
the same time they can make an impression on the 
touch, and leave traces of their presence, and even in 
some cases momentarily become tangible, which proves 
that between them and you there is matter." 

25. " Is every one capable of seeing spirits ? " 

" In sleep, yes, but not in a waking state. In sleep 
the soul sees without intermediary ; when awake it is 
always more or less influenced by the organs ; this is 
"why the conditions are not altogether the same." 



VISUAL MANIFESTATIONS. 135 

26. " In what consists the faculty of seeing spirits 
during the waking hours ? " 

" This faculty depends upon the organization ; it de- 
pends upon the greater or less facility which the fluid 
of the seer has for combining with that of the spirit. 
Thus it does not suffice to the spirit to wish to show 
himself; it is necessary that he find in the person to 
whom he desires to show himself the necessary apti- 
tude." 

" Can this faculty be developed by exercise ? " 
" It can, like all the other faculties ; but it is one of 
those of which it is better to await the natural de- 
velopment than to hasten it, for fear of exciting the 
imagination. The general and permanent sight of 
spirits is exceptional, and is not a normal condition of 
man." 

27. " Can the apparition of spirits be called forth ? " 
" It may be sometimes, but very rarely ; it is almost 

always spontaneous ; and for that it is necessary to be 
endowed with a special faculty." 

28. " Can spirits make themselves visible under any 
other than a human form ? " 

" The human form is the normal form ; the spirit 
can vary its appearance, but it is always the human 
type." ' 

" Can they show themselves under the form of flame ? " 
"They can produce flames, lights, as well as all 
other effects to attest their presence ; but this is not 
the spirit itself. Flame is often only a mirage, or an 
emanation from the perisprit ; it is, in all cases, only a 
part ; the perisprit appears entire only in visions." 

29. " What do you think of the belief that attributes 
the ignis fat nus to the presence of souls or spirits?" 



136 BOOK ON MEDIUMS. 

11 Superstition produced by ignorance. The real 
cause of the ignis fatnus is well known." 

"The blue flame said to have appeared on the head 
of Servius Tullius when a child, is it a fable or a re- 
ality ? " 

"It was real ; it was produced by the familiar spirit 
who wanted to warn the mother. This mother — a 
seeing medium — saw a ray of the protecting spirit of 
her child. All seeing mediums do not see in the same 
degree, the same as your writing mediums do not all 
write the same thing. Where this mother saw only a 
flame, another medium would have seen the whole 
body even of the spirit." 

30. " Could spirits present themselves under the form 
of animals ? " 

" That might happen, but it is always only very in- 
ferior spirits who take these appearances. It can, in 
all cases, be only a momentary appearance, for it would 
be absurd to believe that any animal whatever could 
be the incarnation of a spirit. Animals are always 
only animals, and nothing more." 

Remark. Superstition alone can produce the belief 
that some animals are animated by spirits ; it must be 
a very obliging or a very vivid imagination to see any- 
thing supernatural in everything a little out of the way ; 
but fear often makes one see what does not exist. Yet 
fear is not always the source of this idea ; we knew a 
lady, very intelligent in other matters, who loved be- 
yond measure a great black cat because she believed 
its nature was above the animal ; had she known any- 
thing of Spiritism, it would have shown her the ab- 
surdity of the cause of her predilection, by proving to 
her the impossibility of such a metamorphosis. 



/ 1SUAL MANJFESTA TICKS. 137 

TJi covet ical Essay on Apparitions. 

101. The most ordinary apparent manifestations take 
place during sleep, by dreams ; these are visions. It 
does not enter into our plan to examine all the par- 
ticularities that dreams may present ; we sum up by 
saying they may be an actual vision of things present 
or absent ; a retrospective vision of the past ; and, in 
some exceptional cases, a presentiment of the future. 
Often, also, they are allegorical pictures which the 
spirits cause to pass" before our eyes, to give us useful 
warnings or salutary advice, if they are good spirits ; 
or to lead us into error, or to flatter our passions, if 
they are imperfect spirits. The following theory ap- 
plies to dreams as to all other cases of apparitions. 
(See Book on Spirits, Nos. 400 and following.) 

We should consider it an insult to the good sense of 
our readers to refute all the absurdities of what is 
commonly called the interpretation of dreams. 

102. Apparitions proper take place in a waking 
state, during the full and entire liberty of the faculties.- 
They are usually presented under a vaporous and di- 
aphanous form, sometimes vague and indistinct ; it is 
often at first a white light whose outline is gradually 
developed. At other times the forms are perfectly de- 
fined, and the smallest features can be distinguished, 
so that an exact description of them could be given. 
The manner, the aspect, are the same as were those of 
the spirit when living. 

Being able to take all appearances, the spirit presents 
himself under that by which he could be most readily 
recognized, if such is his desire. Thus, although, as a 
spirit, he has no corporeal infirmity, he will show him- 
self disabled, lame, humpbacked, wounded, with scars, 



138 BOOK ON MEDIUMS. 

if that is necessary to establish his identity. ^sop, 
for example, as a spirit, is not deformed ; but if he is 
evoked as ^Esop, even should he since have had many 
existences, he will appear ugly and humpbacked, with 
the traditional costume. One remarkable thing is that, 
except in some particular instances, the least defined 
parts are the inferior members, while the head, the 
trunk, the arms, the hands, are always perfectly shown ; 
also they are rarely seen to walk, but glide like shadows. 
As to the costume, it is ordinarily composed of a dra- 
pery ending in long, floating folds/or with hair in flow- 
ing, graceful curls, the appearance of spirits who have 
preserved nothing of terrestrial things ; but the com- 
mon spirits, those whom one has known, usually wear 
the costume of the latter part of their life. They have 
often the attributes characteristic of their elevation, as 
an aureole, or wings for those who may be considered 
as angels, while others have those which recall their 
terrestrial occupations ; thus a warrior might appear in 
his armor, a savant with his books, an assassin with 
a poniard, &c. The superior spirits have a beautiful 
countenance, noble and serene ; the more inferior 
something ferocious and brutal, and sometimes still 
bear the traces of the crimes they have committed or 
the punishments they have endured. The question of 
costume and of all these accessory objects is, perhaps, 
what most astonishes. We shall return to it in a 
special chapter, because it is united to other very im- 
portant facts. 

103. We have said that an apparition has a vapor- 
ous appearance ; in some cases it might be compared 
to the image reflected in a glass without foil, and which, 
despite its clearness, does not prevent the objects be- 
hind the glass from being seen through the reflected 



VISUAL MANIFESTATIONS. 1 39 

image. It is usually thus that the seeing mediums 
distinguish them ; they see them go and come, enter 
a room or leave it, circulate among the crowd of the 
living, having the air — at least the ordinary spirits — of 
taking an active part in all that is going on around 
them, of interesting themselves in it, of listening to 
what is said. They often see them approach a person 
and whisper ideas, influence, console if they are good, 
jeer if they are malicious, seeming sad or contented 
with the results they obtain ; in a word, it is the double 
of the corporeal world. Such is this secret world that 
surrounds us, in the midst of which we live unknow- 
ingly, as unthinkingly as we live in the midst of the 
myriads of the microscopic world. The microscope 
has revealed to us the world of infinity of small things 
which we had not suspected ; Spiritism, aided by see- 
ing mediums, has revealed to us the world of spirits, 
which also is one of the active forces of nature. With 
the aid of seeing mediums we have been able to study 
the invisible world, become initiated into its customs, 
as blind people could study the visible world with 
the help of men who enjoy sight. (See, further, the 
chapter on Mediums, article concerning seeing medi- 
ums.) 

104. The spirit who wishes to appear, or can appear, 
assumes sometimes a still more perfect form, having all 
the appearance of a solid body to the extent of produ- 
cing a complete illusion, making a person think that a 
corporeal being stands before him. In some cases, 
also, and under certain circumstances, the tangible 
may become real ; that is to say, we can touch, handle, 
feel the same resistance, the same warmth, as in a liv- 
ing body, which does not prevent him from vanishing 
with the rapidity of lightning. It is, then, no longer 



140 BOOK ON MEDIUMS. 

by the eyes their presence is verified, but by the touch. 
If the simply visual apparition might be attributed to 
illusion, or a kind of fascination, the doubt is not per- 
mitted when you can grasp it, handle it, when it 
seizes you and holds you fast. The facts of tangible 
apparitions are the rarest ; but those that have hap- 
pened in these last days by the influence of some 
powerful mediums (Mr. Home among others), and 
which have all the authenticity of unexceptionable 
witnesses, prove and explain those related in history 
of persons seen after death with all the appearances 
of reality. Yet, as we have already said, however 
extraordinary these phenomena may be, all the mar- 
velous disappears when we know the manner in which 
they are produced, and comprehend that, far from 
being a derogation of Nature's laws, they are only a 
new application of them. 

105. By its nature and in its normal state, the 
perisprit is invisible, and it has that property in com- 
mon with many fluids which we know exist, and yet 
which we have never seen ; but it can also, the same 
as some other fluids, undergo modifications that 
render it perceptible to the sight, whether by a sort 
of condensation or by a change in the molecular dis- 
position : it then appears to us under a vaporous form. 
Condensation (this word must not be taken in its 
exact meaning ; we use it only for want of another, 
and by comparison), — condensation, let us say, may be 
such that the perisprit acquires the properties of a 
solid and tangible body ; but it can instantaneously 
resume its ethereal and invisible state. We can 
understand this state by that of vapor which can pass 
from invisibility to a state of fog, then liquid, then 
solid, and vice versa. These different states of the 



VIS I r A L MANIFF.S TA TIONS. 14 1 

perisprit are the result of the will of the spirit, and 
not an exterior physical cause, as in our gases. When 
the spirit appears to us, he puts his perisprit into the 
state necessary to render him visible ; but for that 
his will alone is not sufficient, for the modification of 
the perisprit is effected by his combination with the 
fluid of the medium ; but this combination is not 
always possible, which explains why the visibility of 
spirits is not general. It is not enough #iat the spirit 
desires to be seen ; it is not enough that a person 
desires to see him ; it is necessary that the two fluids 
may combine, that there should be between them a 
kind of affinity ; perhaps, also, that the emission of the 
person's fluid should be sufficiently abundant to effect 
the transformation of the perisprit ; and probably still 
other conditions, to us unknown ; it is also necessary 
that the spirit should have permission to make himself 
visible to the person, which is not always granted, or 
granted only under certain conditions, for reasons we 
cannot always appreciate. 

106. Another property of the perisprit, and which 
pertains to its ethereal nature, is penetrability. Matter 
is no obstacle ; it passes through everything as the 
light passes through transparent bodies. This is why 
no closing can shut out spirits ; they visit the prisoner 
in his cell as easily as the man in the open fields. 

107. Apparitions in a waking state are neither rare 
nor new ; they have occurred in every age ; history 
relates very many ; but without going so far, they are 
frequent in our own day, and many persons have had 
what, at first sight, they have taken for what it is 
considered proper to call hallucinations. They are, 
especially, frequent in the case of the death of absent 
persons who visit their relations or friends ; often they 



142 BOOK ON MEDIUMS. 

seem to have no particular motive ; but it may be said 
that, in generaj, the spirits who appear are attracted by 
sympathy. If every one would search his memory, 
he would see that there are few persons without a 
knowledge of some facts of this kind, whose authen- 
ticity cannot be doubted. 

1 08. We will add to the preceding considerations 
the examination of some optical effects which have 
given rise to«the singular system of globular spirits. 

The air is not always of an absolute limpidity, and 
there are conditions under which the currents of 
aeriform molecules and their agitation produced by the 
heat are perfectly visible. Some persons have taken 
that for masses of spirits moving around in space ; the 
mere mention of this opinion is all that is necessary 
to refute it ; but there is another species of illusion, no 
less absurd, against which it is equally well to be 
forewarned. 

The aqueous humor of the eye offers points, scarcely 
perceptible, that have lost their transparency. These 
points are like opaque bodies in suspension in the 
liquid, and whose movements they follow. . They pro- 
duce in the air, and at a distance, from the effects of 
enlargement and refraction, the appearance of small 
disks varying from one to ten millimetres in diameter, 
and which seem to swim in the atmosphere. We have 
seen persons take these disks for spirits, who follow 
and accompany them everywhere, and in their enthusi- 
asm take for figures the shades of irisation, which is 
almost as rational as to see a figure in the moon. A 
simple observation, furnished by these people them- 
selves, would bring them to the land of reality. 

These disks, or medallions, they say, not only accom- 
pany them, but follow all their movements ; they go 



VISUAL MANIFESTATIONS. 143 

to the right, to the left, up, down, or stop, according to 
the movement of the head : that is not astonishing, 
since the seat of the appearance is in the globe of the 
eye ; it should follow all its movements. If they were 
spirits, it must be admitted that they would be con- 
fined to entirely too mechanical a part for free and 
intelligent beings — a very tedious part, even for inferior 
spirits, and certainly entirely incompatible with our 
ideas of superior spirits. Some, it is true, think the 
black points bad spirits. These disks, the same as the 
black spots, have an undulatory movement which never 
varies from a certain angle, and their not rigidly 
following the line of vision adds to the illusion. The 
reason is very simple. The opaque points of the 
aqueous humor, primary cause of the phenomenon, are, 
as we have said, held, as it were, in suspension, and 
have always a tendency to descend ; when they 
ascend, it is in consequence of the movement of the 
eye from low to high ; but, after reaching a certain 
distance, if the eye is fixed, the disks descend of them- 
selves, then stop. Their mobility is extreme, for an 
imperceptible movement of the eye is sufficient to 
make them change their direction and traverse rapidly 
the whole extent of the arc in the space where the 
object is produced. So long as it is not proved that 
an image possesses a spontaneous and intelligent 
movement of its own, there can be seen in it but a 
simple optical or physiological phenomenon. It is the< 
same with the sparks, which are sometimes produced in 
sheafs and bundles, more or less compact, by the con- 
traction of the muscles of the eye, and which are, 
probably, owing to the phosphorescent electricity of 
the iris, as they are usually limited to the circumference 
of the disk of that organ. Similar illusions can only 



144 BOOK ON MEDIUMS. 

be the result of incomplete observation. Whoever 
may have seriously studied the nature of spirits by all 
the means practical science gives, will understand their 
puerility. While we combat the theories by which the 
manifestations are attacked, when these theories are 
based on ignorance of facts, we should also seek to 
destroy the false ideas which exhibit more enthusiasm 
than reflection, and which, in that very way, do more 
harm than good with the skeptical, already so disposed 
to look for the ridiculous. 

109. The perisprit, as may be seen, is the principle 
of all the manifestations ; its knowledge has given the 
key to a crowd of phenomena ; it has been the means 
of making an immense step in the science of Spiritism, 
and has caused it to enter a new path by taking from 
it all marvelous character. We have found it by the 
spirits themselves, for, remember carefully, it is they 
who have given us the explanation of the action of 
spirit on matter, of the movement of inert bodies, 
noises and apparitions. We shall yet find in it that 
of several other phenomena which remain for us to ex- 
amine before passing to the study of the communica- 
tions proper. They will be as much better understood 
as the reason for the first causes shall be better. If 
this principle has been thoroughly comprehended, each 
one may for himself easily make the application of the 
various facts which may be presented to the observer. 
# no. We are far from regarding the theory we give 
as absolute, and as being the last word ; it will, doubt- 
less, be completed or rectified by new studies ; but how- 
ever incomplete or imperfect it may be to-day, it can 
at least assist in showing the possibility of the facts by 
causes which have nothing in them of the supernatu- 
ral : if it be a hypothesis, the merit of rationality and 






VISUAL MANIFESTATIONS. 145 

probability cannot be altogether refused to it ; and it 
is worth more than all the explanations given by those 
who try to prove that in the spirit phenomena all is 
but illusion, phantasmagoria, and subterfuge. 

Theory of Hallucination. 

in. Those who do not admit the incorporeal and 
invisible world, think to explain everything by the 
word hallucination. The definition of this word is 
well known ; it is an error, an illusion of a person 
who thinks he has perceptions which he has not 
really (from the Latin halluciuari, to err, made of ad 
lucent) ; but the scientists have not yet, that we know, 
given the physiological reason. 

Optics and physiology appear to have no further 
secrets from them ; how, then, is it that they have failed 
to explain the nature and the source of the images pre- 
sented to the mind under certain circumstances ? 

They wish to explain everything by the laws of 
matter : be it so ; let them give, then, by those laws a 
theory of hallucination ; good or bad, it will, at any rate, 
be an explanation. 

1 12. The cause of dreams has never been explained 
by science ; it attributes them to an effect of the im- 
agination, but it does not tell us what is imagination, 
nor how it produces these so clear and perfect images 
that sometimes appear to us ; it is explaining an un- 
known thing by another equally unknown ; the ques- 
tion remains untouched. It is, they say, a remem- 
brance of the preoccupations of our waking state ; but 
admitting this solution, which is not one, it would still 
remain to show what this magic mirror is that so pre- 
serves the impression of things ; how, above all, explain 
those visions of things real which have never been 
10 



146 BOOK ON MEDIUMS. 

seen, or even thought of, in a waking state ? Spiritism 
alone can give us the key to this strange phenomenon, 
which passes unperceived because of its very common- 
ness, like all the wonders of nature we trample under 
foot. 

Scientists have disdained to investigate hallucina- 
tion ; whether it be real or not, it is not the less a phe- 
nomenon which physiology should be able to explain 
under pain of confessing its insufficiency. If some 
day a savant should undertake to give of it, not a 
definition, be it understood, but a physiological ex- 
planation, we should see if his theory solves all the 
cases ; if they do not omit, especially the facts, so com- 
mon, of apparitions of persons at the moment of their 
death, let them say from whence comes the coincidence 
of the apparition with the death of the person. If it 
were an isolated fact, it might be attributed to chance ; 
but it is very frequent ; chance has none of these re- 
newals. If he who sees the apparition has had his 
imagination struck with the idea that the person would 
die, so be it ; but the one that appears is most often 
the one he has least thought of; then the imagination 
counts for naught. Still less can the circumstances 
of the death, of which there has been no idea, be ex- 
plained by imagination. Will the hallucinationists say 
that the soul (if they so much as admit a soul) has mo- 
ments of over-excitement, when its faculties are exalted ? 
We agree with them ; but when what is seen is real, it 
is not illusion. If, in its exaltation, the soul sees a 
thing that is not present, it is because it is transported ; 
but if our soul can be transported toward an absent 
person, why should not the soul of the absent person 
be transported toward us ? In their theory of halluci- 
nation, let them take especial account of these facts, 



VISUAL MANIFESTATIONS. H7 

and not forget that a theory to which contrary facts 
may be opposed is necessarily false or incomplete. 

While waiting their explanation, we shall endeavor 
to put forth some ideas on this subject. 

1 13. Facts prove that there are veritable apparitions, 
of which the spirit theory can give a perfect reason, 
and which those alone can deny who admit nothing 
outside of the organism ; but by the side of the real 
visions are there hallucinations in the sense attached 
to this word ? That is not doubtful. What is their 
source ? The spirits will put us in the way of know- 
ing, for the explanation seems to us complete in the 
answers made to the following questions : — 

" Are visions always real, and are they not sometimes 
the effect of hallucination ? When we see, in dreams 
and otherwise, the devil, for instance, or other fantas- 
tic things that do not exist, is it not produced by im- 
agination ? " 

" Yes, sometimes : when persons are struck by what 
they have read, or impressed by stories of deviltries, 
they remember them, and think they see what does 
not exist. But we have also said, that the spirit under 
his semi-material envelope can take all kinds of forms 
to manifest himself. A mocking spirit thus can ap- 
pear with horns or claws if it so please him, to sport 
with credulity, as a good spirit can show himself with 
wings and a radiant countenance." 

" May the figures and other images that often present 
themselves in a half sleep, or simply when the eyes are 
shut, be considered as apparitions ? " 

" As soon as the senses grow dull, the spirit is freed, 
and can see, far off*or near, what he could not see with 
the eyes. These images are very often visions ; but 
they may, also, be an effect of the impressions which 



148 



BOOK ON MEDIUMS. 



the sight of certain objects has left in the brain, 
which preserves its traces as it preserves those of 
sounds. The freed spirit sees, then, in his own brain, 
these imprints, which are fixed there as on the plate of 
a daguerreotype. Their variety and their blending 
form strange and fugitive wholes, which are almost 
immediately effaced, in spite of the efforts made to 
retain them. To a similar cause must be attributed 
certain fantastic apparitions, which have nothing real 
about them, often produced in a state of sickness." 

It is certain that memory is the result of impressions 
preserved in the brain ; but what strange phenomenon 
prevents the confounding together of these impres- 
sions, so varied, so multiple ? That is an impenetra- 
ble mystery, but not more strange than that of the 
sonorous undulations that cross each other in the air, 
and remain none the less distinct. In a healthy and 
well-organized brain these impressions are clear and 
precise : in a less favorable state they are effaced and 
confused ; from thence loss of memory or confusion 
of ideas. That appears still less extraordinary if it be 
admitted, as in phrenology, a special destination to 
each part, and even to each fibre of the brain. The 
images reaching the brain through the eyes leave 
there an impression which brings to remembrance a 
picture as if it were before one ; but this is not merely 
an affair of memory, for it is not seen; but in. a cer- 
tain state of emancipation, the soul sees into the brain, 
and there finds again these images, especially those 
most deeply seated, according to the nature of the 
preoccupations or the dispositions of the mind. Thus 
it finds the impressions of scenes- religious, diabolic, 
dramatic, worldly ; figures of strange animals seen at 
some other epoch, in painting or in story ; for recitals, 



VISUAL MANIFESTATIONS. 1 49 

also, leave impressions. Thus the soul really sees but 
sees only an image daguerreotyped in the brain. In 
the normal state, these images are fugitive and ephem- 
eral, because all the cerebral parts act freely ; but in a 
state of disease the brain is always more or less en- 
feebled, the equilibrium no longer exists between all 
the organs ; some alone preserve their activity, while 
others are in some sort paralyzed ; from thence the 
permanence of certain images, which are not, as in 
the normal state, effaced by the preoccupations of the 
exterior life. That is the real hallucination, and the 
primary cause of fixed ideas. 

As may be seen, we have given a reason for this 
anomaly by a well known and thoroughly physiologi- 
cal law — that of cerebral impressions ; but we have 
always been obliged to bring in the soul ; and if mate- 
rialists have not yet given a satisfactory solution of 
this phenomenon, it is because they will not admit 
soul : so they may say our solution is good for nothing, 
because we rest on a contested principle. Contested 
by whom ? By them, but admitted by the immense 
majority since there have been men on the earth , and 
the denial of some cannot make law. 

Is our explanation good ? We give it for what it is 
worth, in default of others, and, if you please, by way 
of simple hypothesis, while awaiting a better. Such 
as it is, does it account for all the cases of vision ? 
Certainly not ; and we defy all the physiologists to 
give a single one, exclusively from their point of view, 
that does solve them all ; for when they have pro- 
nounced their cabalistic words of over-excitement and 
exaltation, they have said nothing. Then, if all the 
theories of hallucination are insufficient to explain all 



i5o 



BOOK ON MEDIUMS. 



the facts, it must be that there is something else 
besides hallucination. Our theory would be false if 
we should apply it to all cases of visions, because 
there is still something that would contradict it. It 
may be correct if confined to certain facts. 



Chapter VII. 
BI-CORPOREITY AND TRANSFIGURATION. 

Apparitions of the Spirit of the Living. — Double 
Men. — St. A/phonse de Lignori and St. Antoinc de 
Padua. — Vespasian. — Transfiguration. — Invisi- 
bility. 

114. These two phenomena are varieties of the 
phenomenon of visual manifestation, and however 
marvelous they may appear at first sight, it will be 
easily perceived, by the explanation that can be given 
of them, that they are not out of the order of natural 
phenomena. They both rest on this principle — that 
all that has been said of the properties of the perisprit 
after death applies to the perisprit of the living. We 
know that during sleep the spirit partly recovers its 
liberty ; that is, it is isolated from the body ; and it is 
in this state that we have, many times, had occasion to 
observe it. But the spirit, be the man dead or living, 
has always its semi-material envelope, which, for the 
same causes that we have described, can acquire visi- 
bility and tangibility. Very positive facts leave no 
doubt of this ; we will cite some examples of our own 
personal knowledge, whose truth we can guarantee ; 
every one can, no doubt, remember analogous ones, 
by searching his memory. 

115. The wife of one of our friends several times 
saw a fruit merchant of the neighborhood, whom she 

151 



152 BOOK ON MEDIUMS. 

knew by sight, but to whom she had never spoken, 
enter her room in the night, whether she had a light 
or not. This apparition caused her great terror, great- 
er because at that time she had no knowledge of Spir- 
itism, and the phenomenon happened very often. But 
the merchant was perfectly alive, and probably sleep- 
ing at that hour : while his material body was at 
home, his spirit and his fluidic body was with this 
lady ; with what motive ? No one knows. In such 
case a spiritist, initiated in such things, would have 
asked him ; but she had no idea of it. Each time the 
apparition vanished without her knowing how, and 
each time, also, after its disappearance, she went to the 
doors to assure herself that they were perfectly shut, 
and that nobody could have been introduced into her 
room. This precaution proved to her that she was 
perfectly awake, and not the sport of a dream. At 
other times she saw, in the same way, a man she did 
not know ; but one day she saw her brother, who was 
then in California. He had so much the appearance 
of a real person, that, at the first moment, she thought 
he had returned, and was going to speak to him ; but 
he disappeared without giving her time. A letter, 
afterwards received, proved that he was not dead. 
This lady was what was called a natural seeing me- 
dium, but at that time, as we have said, she had never 
heard of mediums. 

1 1 6. Another lady, who lives in the country, being 
very seriously ill, saw, about ten o'clock one evening, 
an aged gentleman, living in the same town, whom 
she had sometimes met in society, but of no intimate 
acquaintance. This gentleman was seated in an arm- 
chair, at the foot of her bed, and from time to time 
took snuff; he seemed to be watching. Surprised at 



BI-CORPOREITY AND TRANSFIGURATION. 153 

such a visit at such an hour, she wished to ask the 
cause of it ; but he signed to her not to speak, but to 
go to sleep : several times she was about to address 
him, but each time with the same result She ended 
by going to sleep. Some days after, being convales- 
cent, she received a visit from this same gentleman, 
but at a more suitable hour ; and this time it was 
himself: he was dressed the same, had the same snuff- 
box, the same manners. Persuaded that he had come 
during her illness, she thanked him for the trouble he 
had taken. The gentleman, much surprised, said he 
had not had the pleasure of seeing her for a very long 
time. The lady, who understood spirit phenomena, 
saw at once what it was, but not wishing to explain it 
to him, contented herself with telling him she had 
probably dreamed it. " Very probably," will say the 
skeptical, the strong-minded, for them the synonym 
of men of mind ; but it is certain she slept not at all, 
no more than the preceding. Then she dreamed 
awake ; in other words, she had a hallucination. That 
is the great word, the universal explanation of every- 
thing that is not understood. As we have already 
refuted this objection, we will continue, addressing our- 
selves to those who can understand us. 

1 17. Here is another and more characteristic fact, 
and we should be curious to see how it can be ex- 
plained by the play of the imagination. A gentleman, 
living in the country, had never wished to marry, in 
spite of the importunity of his family. They had con- 
stantly insisted in favor of a person living in a neigh- 
boring town, and whom he had never seen. One day, 
being in his room, he was astonished to find himself in 
the presence of a young girl, dressed in white, her 
head crowned with flowers. She told him she was his 



154 



BOOK ON MEDIUMS. 



betrothed, held out her hand to him, which he took in 
his, and on which he saw a ring. In a few moments 
she disappeared. Surprised at this apparition, and 
being sure that he was fully awake, he asked if any one 
had come during the day, but was answered no person 
had been seen. A year after, yielding to the renewed 
solicitations of a relative, he decided to go and see the 
person proposed to him. He arrived the day of the 
Fete-Dieu (festival of Corpus Christi day). They re- 
turned from the procession, and one of the first per- 
sons he saw, on entering the house, was a young girl, 
whom he recognized as the one who had appeared to 
him, dressed in the same manner : for the day of the 
apparition was also that of the Fete Dieu. He re- 
mained speechless, and the young girl uttered a cry 
of surprise, and fainted. Restored to her senses, she 
said she had already seen this gentleman, the same 
day in the preceding year. The marriage was con- 
cluded. This was about 1835 5 at tnat time there was 
no question about spirits, and besides, both were 
persons of extreme positivism, and imagination the 
least exalted possible. 

It may be said, perhaps, that both had their minds 
occupied with the idea of the proposed union, and that 
this preoccupation brought about a hallucination ; but 
it must not be forgotten, that the husband was so 
indifferent that he was a year without going to see his 
intended. Admitting even this hypothesis, the double 
apparition remains to be explained, the coincidence of 
the costume with the day of the Fete-Dieu, and then 
the physical recognition between persons who had 
never seen each other — circumstances that could not 
be the effect of imagination. 

118. Before going further, we should answer imme- 



BI-CORPOREITY AND TRANSFIGURATION. 155 

diatcly a question that will not fail to be asked ; this 
is, to know how the body can live while the soul is 
absent. We can say that the body can live with the 
organic life, which is independent of the presence of 
the spirit, and the proof of this is, that plants live, and 
have no spirit ; but we would add that during life the 
spirit is never completely detached from the body. 
Spirits, as also some seeing mediums, recognize the 
spirit of a living person by a luminous train joined to 
its body, a phenomenon that never occurs when the 
body is dead, for then the separation is complete. 
Thus, the body can never die during the absence of the 
spirit, and it can never happen that the spirit on its 
arrival finds the door shut, as some romancers have 
said, in their fairy histories. {Book on Spirits, Nos." 
400 and following.) 

119. To return to our subject. The spirit of a liv- 
ing person isolated from the body can appear the same 
as that of a dead person, and have all the appearance 
of reality ; and further, for the same causes that we 
have explained, it can acquire a momentary tangibility. 
It is this phenomenon called bi-corporeity that has given 
foundation to the stories of double men, that is to say, 
individuals whose simultaneous presence has been 
verified in two different places. Here are two exam- 
ples, drawn not from our popular legends, but from 
ecclesiastical history. 

St. Alphonse de Liguori was canonized before the 
usual time, for having been seen simultaneously in two 
different places, which passed for a miracle. 

St. Antoine de Padua was in Spain, and at the time 
he was preaching, his father, who was in Padua, was 
going to the torture, accused of murder. At this 
moment St. Antoine appeared, showed the innocence 



156 BOOK ON MEDIUMS. 

of his father, and pointed out the true criminal, who 
was afterward punished. It was proved that St. 
Antoine had not left Spain. 

St. Alphonse, having been invoked and interrogated 
by us on this fact, gave us the following answers : — 

1. " Can you give us the explanation of this phe- 
nomenon ? " 

" Yes ; man, when he is completely dematerialized 
by his virtue, when he has elevated his soul toward 
God, can appear in two places at once, and in this 
way. The incarnated spirit, feeling sleep come, can 
ask God to transport him to some especial place. 
His spirit, or his soul, as you would call it, then 
leaves his body, followed by apart of his perisprit, and 
leaves the unclean matter in a state bordering on 
death. I say, bordering on death, because there re- 
mains in the body a tie which attaches the perisprit 
and the soul to the matter, and this tie cannot be 
defined. The body appears then in the place desired. 
I believe this is all you wish to know." 

2. " This does not give us the explanation of the 
visibility and tangibility of the perisprit." 

" The spirit, finding himself freed from matter, can, 
according to his degree of elevation, make matter tan- 
gible." 

3. " Is the sleep of the body indispensable to the 
spirit appearing in other places ? " 

" The soul can divide itself, when it feels itself taken 
to a different place from where the body is. It may 
happen that the body does not sleep, though that is very 
rare ; but then the body is not in a perfectly normal 
condition ; it is always in a state more or less ec- 
static." 

Remark. The soul does not divide itself in the 



BI-CORPOREITY AND TRANSFIGURATION. 157 

literal sense of the word ; it radiates on different sides, 
and thus can be manifested on several points without 
being divided ; the same as a light, which can be re- 
flected simultaneously in several glasses. 

4. "A man being asleep while his spirit appears 
elsewhere, what would happen were he awakened 
suddenly ? " 

" That could not happen, because, if any one had 
such an intention, the spirit would reenter the body, 
and foresee the intention, for the spirit reads the 
thought." 

This identical explanation has been given to us 
several times, by the spirit of persons dead or living. 
St. Alphonse explains the fact of this double presence, 
but does not give the theory of its visibility and 
tangibility. 

120. Tacitus relates an analogous fact. During 
the months that Vespasian passed in Alexandria to 
await the periodical return of the spring winds, and 
the season when the sea should become safe, several 
prodigies took place, showing the favor of the heavens, 
and the interest which the gods seemed to take in this 
prince. 

These prodigies redoubled in Vespasian the de- 
sire of visiting the sacred dwelling-place of the god, 
to consult him about the empire. He ordered that the 
temple should be closed to every one, entered himself, 
and just as the oracle was about to be pronounced, he 
perceived behind him one of the principal Egyptians, 
named Basilide, who, he knew, had been left sick 
several days' journey from Alexandria. He inquired 
of the priests if Basilide had come that day to the 
temple, and asked of the passers-by if he had been 
seen in the city ; finally, he sent some men on horse- 



158 BOOK ON MEDIUMS. 

back, and was assured that, at that moment, he was 
eighty miles distant. Then he no longer doubted that 
the vision was supernatural, and the name of Basilide 
was to him instead of an oracle. (Tacitus, Histories, 
Book IV., Chap. 81, 82. Translation of Burnouf.) 

121. The individual who is seen in two different 
places simultaneously has, then, two bodies,~but only 
one of them is real ; the other is but an appearance ; 
we might say the first has the organic life, the second 
the life of the soul ; at the awakening, the two bodies 
reunite, and the life of the soul reenters the material 
body. It does not appear possible, at least we have 
no example of it, and reason seems to show it, that in 
the state of separation the two bodies can enjoy, 
simultaneously, and to the same degree, active and 
intelligent life. It shows, moreover, what we have 
said — that the real body could not die if the apparent 
body remained visible ; the approach of death always 
recalling the spirit into the body, were it but for an 
instant. It equally results that the apparent body 
could not be killed, because it is not organic, and is 
not formed of flesh and bones ; it would disappear the 
moment a person might desire to kill it. 

122. We pass to the second phenomenon, that of 
transfiguration. It consists in a change of aspect 
of a living body. In this connection is a fact whose 
perfect authenticity we can guarantee, and which 
happened in the years 1858 and 1859. In the suburbs 
of St. Etienne, a young girl of fifteen years of age 
enjoyed the singular faculty of being transfigured, that 
is to say, of taking, at given moments, all the appear- 
ances of certain persons dead ; the illusion was so 
complete, that people would suppose the person before 
them, so like were the features, the expression, the 



BI-CORPOREITY AND TRANSFIGURATION. 159 

sound of the voice, and even the speech. This phe- 
nomenon was renewed hundreds of times, the will of 
the young girl counting for nothing. Several times 
she took the appearance of her brother, dead some 
years before ; she had not only his face, but the height 
and size of his body. A doctor of the country was 
many times witness c£ these strange effects, and wish- 
ing to be assured that he was not the sport of an 
illusion, made the following experiment. 

We have the facts from himself, from the father of 
the young girl, and from several other honorable and 
trustworthy eye-witnesses. He conceived the idea of 
weighing her in her normal state, then in that of the 
transfiguration, when she had the appearance of her 
brother, more than twenty years old, and much larger 
and stronger. Well, it was found that in this last 
the weight was nearly doubled. The experiment was 
conclusive, and it was impossible to attribute the 
appearance to a simple optical illusion. Let us try to 
explain this fact, which, at one time, would have been 
called a miracle, and which we call a simple phe- 
nomenon. 

123. Transfiguration, in some cases, may be caused 
by a simple muscular contraction which can give to 
the countenance an entirely different expression, so as 
to render the person unrecognizable. We have often 
seen it with somnambulists, but in such cases the 
transformation was not radical ; a woman could appear 
young or old, beautiful or ugly, but it would be always 
a woman ; and her weight neither augmented nor 
diminished. In the case we are considering it is very 
evident it is something more : the theory of the peri- 
sprit will put us on the right road. 

It is admitted that the spirit can give every appear- 



l6o BOOK ON MEDIUMS. ^ 

ance to his pevisprit ; that by a modification of the 
molecular disposition he can give it visibility, tangi- 
bility, and consequently opacity ; that the perisprit of 
a living person, isolated from the body, can undergo 
the same transformations ; that this change of state is 
effected by the combination of fluids. Imagine, now, 
the perisprit of a living person, not isolated, but radi- 
ating around the body in such a way as to envelop it 
like a vapor : in this state it could undergo the same 
modifications as if it were separated ; if it lose its 
transparency, the body can disappear, become invisible, 
and be vailed, as if it were plunged in a fog. It could 
even change its aspect, become brilliant, if such be 
the will or the power of the spirit. Another spirit, 
combining his own fluid with the first, can substitute 
his own appearance, in such a way that the real body 
could disappear under an exterior fluidic envelope, 
whose appearance could vary at the will of the spirit. 
Such appears to be the cause of the phenomenon, 
strange and rare, it must be said, of transfiguration. 
As to the difference in weight, it is explained in the 
same manner as for inert bodies. The intrinsic 
weight of the body does not vary, because the quantity 
of matter has not augmented ; it is under the influence 
of an exterior agent, who can increase or diminish 
relative weight, as we have explained above, Nos. 78 
and following. It is thus probable that if the trans- 
figuration had taken place under the form of a small 
child, the weight would have diminished in proportion. 
124. It may be imagined that the body can take an 
appearance larger or of the same dimension, but how 
take one smaller, that of a small child, as we have said ? 
In such case, would not the real body exceed the 
apparent body ? But we have not said that the effect 



BI-CORPOREITY AND TRANSFIGURATION. l6l 

can be produced ; we have simply desired to show, in 
reverting to the theory 'of specific weight, that the 
apparent weight would have diminished. As to the 
phenomenon in itself, we affirm neither its possibility 
nor its impossibility ; but in the case where it has 
taken place, no satisfactory solution having been given 
does not invalidate the thing ; it must not be forgotten 
that we are at the beginning of science, that it is far 
from having said its last word on this point, as on 
many others. Besides, the parts in excess could per- 
fectly well be made invisible. 

The theory of the phenomenon of invisibility comes 
very naturally within the preceding explanation, and 
those given on materialization, Nos. 96 and following. 

125. It remains to speak of the singular phenome- 
non of agenercs, which, extraordinary as it may appear 
at first sight, is no more supernatural than the oth- 
ers. But as we have explained in the Revue Spirite 
(February 1859), we consider it useless to reproduce 
the details in this work ; we will only say, it is a variety 
of the- tangible apparition ; it is the state of some 
spirits who can momentarily assume the form of a 
living person, so as to create a complete illusion. 
(From the Greek a privative, and geine, geinomai, to 
engender; which has not been engendered.) 
11 



Chapter VIII. 

LABORATORY OF THE INVISIBLE WORLD. 

Clothing of Spirits. — Spontaneous Formation of 
Tangible Objects. — Modification of the Properties 
of Matter. — Magnetic Curative Action. 

126. We have said that the spirits present them- 
selves clothed in tunics, with draperies, or even with 
their, ordinary dress. Draperies appear to be a general 
costume in the spirit world ; but it is asked, Where do 
they find the garments exactly like those they wore 
while living, with all the accessories of the toilet ? It 
is very certain they did not carry these things with 
them, since the real objects are there under our very 
eyes ; then whence come those they wear in the other 
world ? This question has been often asked ; but with 
many it is a simple affair of curiosity ; nevertheless it 
confirmed a principle of great importance ; for its solu- 
tion has put us in the way of a general law, which finds 
its application in our corporeal world. Many facts 
have come to complicate it, and show the insufficiency 
of the theories that have been tried. 

Up to a certain point, a reason could be given for 
the costume, because it might be considered as mak- 
ing, in some sort, a part of the individual"; it is not the 
same with the accessories, as for instance, the snuff-box 
of the sick lady of whom we spoke, No. 1 1 7. Let us 

162 



LABORATORY OF THE INVISIBLE WORLD. 163 

remark on this subject that there is no question here 
of one dead, but of one living, and that this gentleman, 
when he came again in person, had a snuff-box per- 
fectly similar. Where, then, did his spirit find the 
one he had at the foot of the sick lady's bed ? We 
could cite a great many cases where the spirits of the 
dead or living have appeared with various objects, such 
as canes, arms, pipes, lanterns, books, &c. 

There came to us a thought that inert bodies have 
their ethereal analogies in the invisible world ; that the 
condensed matter that forms the objects might have a 
very refined part escaping our senses. This theory 
was not without probability, but it was powerless to 
give a reason for all the facts. It seemed as if it must 
baffle all interpretations. Up to this time there had 
been question only of images or appearances : we have 
seen that the perisprit can acquire the properties of 
matter and become tangible, but this tangibility is only 
momentary, and the solid body vanishes like a shade. 
This is a very extraordinary phenomenon, but far be- 
yond it is to see solid, persistent matter produced, as 
numerous authentic facts prove, and notably that of 
direct writing, of which we shall speak in detail in a 
special chapter. Yet as this phenomenon is intimately 
connected with the subject before us, and is one of its 
most positive applications, we will anticipate the order 
in which it should come. 

1 27. Direct writing, or pneumatography, is that which 
is produced spontaneously without the help of a medi- 
um's hand or pencil. It is sufficient to take a sheet 
of white paper, which may be done with all necessary 
precautions, so as to feel assured of not being the dupe 
of treachery, fold and deposit it somewhere, in a drawer, 
or even on a table ; and, if the conditions are favorable, 



1 64 BOOK ON MEDIUMS. 

at the end of a longer or shorter time there will be 
found, traced on the paper, characters, various signs, 
words, phrases, even discourses, most often with a gray 
substance of the appearance of lead, at other times 
with red pencil, ordinary ink, or even printing ink. 
There is the fact in all its simplicity ; and though not 
very common, it is still not very rare, for there are 
persons who easily obtain it. If a pencil were put 
with the paper it might be supposed the spirit had 
used it to write ; but when the paper is entirely alone, 
it is evident the writing is formed by a deposited 
matter ; where does the spirit obtain this matter ? 
Such is the question to whose solution we have been 
conducted by the snuff-box already mentioned. 

128. The spirit of St. Louis has given us the solu- 
tion in the following answers : — 

1. "We have cited the case of an apparition of a liv- 
ing person. This spirit had a snuff-box and took snuff. 
Did he experience the sensation of snuff-taking ? " 

" No." 

2. '■ This snuff-box had the form that he ordinarily 
used, and which was at home. What was this one in 
his hands ? " 

" An appearance ; it was in order that the circum- 
stance should be remarked as it was, and that the 
apparition should not be taken for a hallucination pro- 
duced by the person's state of health. The spirit de- 
sired that this lady should believe in the reality of his 
presence ; he took all the appearances of reality." 

3. " You say it is an appearance ; but an appearance 
is not real ; it is like an optical illusion: we should like 
to know if ,this snuff-box was only an image without 
reality, or if it possessed something of material ? " 

" Certainly , it is by the aid of this material principle 



LABORATORY OF THE INVISIBLE WORLD. 165 

that the perisprit takes the appearance of clothes, like 
those the spirit wore while living." 

Remark. It is evident that the word appearance 
must here be understood in the sense of aspect, imita- 
tion. The real snuff-box was not there ; that which 
the spirit held was only its representation ; it was thus 
an appearance compared to the original, though formed 
of a material principle. 

Experience teaches us that we must not always take 
literally certain expressions employed by the spirits ; 
in interpreting them, according to our ideas, we are 
exposed to great mistakes : this is why we must study 
deeply the sense of their words every time they present 
the least ambiguity ; it is a recommendation constantly 
given to us by the spirits themselves. Without the 
explanation we have called forth, the word appearance, 
constantly reproduced in analogous cases, might lead 
to a false interpretation. 

4. " Could inert matter be duplicated ? Is there in 
the' invisible world an essential matter which could 
clothe the form of the objects we see ? In a word, 
could these objects have their ethereal double in 
the invisible world, as men are represented there by 
spirits ? " 

" That is not the way of it : the spirit has over the 
elements, spread everywhere throughout your atmos- 
phere, a power you are far from suspecting. He can, 
at will, concentrate these elements, and give them the 
apparent form proper to his designs." 

Remark. This question, as may be seen, was the 
translation of our thought ; that is x of the idea we had 
formed of the nature of these objects. If the answers 
were, as some pretend, the reflection of the thought, 



1 66 BOOK ON MEDIUMS. 

we should have obtained the confirmation of our theory, 
instead of a contrary one. 

5. " I ask the question anew in a categorical manner, 
in order to avoid all equivocation : are the clothes with 
which the spirits are covered something ? " 

" It seems to me that my preceding answer solves 
that question. Do you not know that the perisprit 
itself is something ? " 

6. " It results from this explanation that spirits make 
ethereal matter undergo transformations at their will, 
and that thus, for instance, the spirit did not find the 
snuff-box ready made, but made it himself for the mo- 
ment he had need of it, by an act of his will, and that 
he could unmake it : it must be the same with all the 
other objects, such as clothing, jewels, &c." 

" Evidently so." 

7. " The snuff-box was perfectly visible to this lady ; 
could the spirit have made it tangible for her ? " 

" He could.'' 

8. "The case so happening, could this lady have 
taken it into her hands, believing she held a real snuff- 
box ? " 

" Yes." 

9. " If she had opened it, she would probably have 
found snuff in it ; if she had taken this snuff, would it 
have made her sneeze ? " 

" Yes." 

10. "The spirit, then, could give not only the form 
but the special properties ? " 

" If he wishes : it is only by virtue of this principle 
I have answered affirmatively the preceding questions. 
You will have proofs of the powerful action spirit exer- 
cises over matter, and which you are far from suspect- 
ing, as I told you." 



LABORATORY OF THE INVISIBLE WORLD. 1 67 

11. "Suppose, then, that he had desired to make a 
venomous substance, and that a person had taken it ; 
would he have been poisoned ? " 

" He could have done so, but he did not ; that would 
not have been permitted." 

12. " Would he have had the power to make a salu- 
tary substance, suitable to cure in case of sickness, and 
is it ever done ? " 

" Yes, very often." 

13. " He could, then, as well make an alimentary sub- 
stance : suppose he had made a fruit, a dish of any 
kind ; could a person have eaten of it and had his hun- 
ger appeased ? " 

" Yes, yes ; but do not seek so hard to find out what 
is so easy to" understand. Even a ray of the sun can 
render perceptible to your gross organs those material 
particles that fill the space ir^ the midst of which you 
live ; do you not know that the air contains the vapors 
of water ? Condense them, you restore them to the 
normal condition ; deprive them of heat, and these im- 
palpable and invisible molecules become a solid, a very 
solid body, and many other substances from which 
your chemists draw still more astonishing wonders, 
only the spirit possesses instruments more nearly per- 
fect than yours — will and God's permission." 

Remark. The question of satisfaction is here very 
important. How and in what way can a substance 
that has only temporary existence and properties 
satisfy hunger ? This substance, by its contact with 
the stomach, produces the sensation of satisfaction, 
but not the satisfaction resulting from fullness. If 
such a substance can act on the economy and modify 
a morbid state, it can quite as well act on the stomach 
and produce the feeling of satisfaction. At the same 



1 68 BOOK ON MEDIUMS. 

time we beg the druggists and restaurateurs not to be- 
come jealous, nor believe that the spirits will destroy 
their trade : these cases are rare, exceptional, and never 
depend on the will ; otherwise people could be nourished 
and cured too cheaply. 

14. " Could objects, rendered tangible by the will of 
the spirit, have a character of permanence and stability, 
and become useful ? " 

"It could be, but it is not done; it is beyond the 
laws." 

15. "Have all spirits the same degree of power to 
render objects tangible ? " 

" It is certain that the more elevated the spirit is, 
the more easily he obtains this result ; but still that de- 
pends on circumstances ; inferior spirits could have the 
power." 

16. "Does the spirit «al ways know exactly how he 
produces his clothing, or other objects, whose appear- 
ance he gives ? " 

" No ; he often assists in their formation by an in- 
stinctive act which he does not, himself, comprehend, 
if he be not sufficiently enlightened for it." 

1 7. " If the spirit can draw from the universal ele- 
ment the materials to make all these things, to give to 
these things, with their properties, a temporary reality, 
he can as well draw from it what is necessary for writ- 
ing ; and consequently this would appear to give us the 
key to the phenomenon of direct writing." 

" There you are at last ! " 

Remark. It was there, in fact, we wished to come 
by all our preliminary questions ; the answer proves 
that the spirit read our thought. 

18. " If the matter used by the spirit has no persis- 



LABORATORY OF THE INVISIBLE WORLD. 1 69 

tence, how does it happen that the traces of the writing 
do not disappear ? 

" Do not epiloguize the words. In the first place I 
did not say, never ; there it was of a voluminous ma- 
terial object ; here it is of signs traced which it is use- 
ful to have preserved, and they are preserved. I meant 
that the objects thus composed by the spirits could not 
become objects to use, for they do not, in reality, pos- 
sess aggregation of matter like your solid bodies." 

129. The above theory may be thus summed up; 
the spirit acts on matter ; he draws from the universal 
cosmic matter the elements necessary to form, at his 
will, objects having the appearance of various bodies 
which exist on the earth. He can equally well, by his 
will, effect on elementary matter an intimate transfor- 
mation, which gives it certain properties. This faculty 
is inherent in the nature of the spirit, who often, when 
necessary, exercises it without thinking, as an in- 
stinctive act. The objects formed by the spirit have 
a temporary existence, subordinated to his will or to 
necessity ; he can make and unmake them at will. 
These objects can, in some cases, have to the eyes of 
living persons all the appearances of reality, that is to 
say, become momentarily visible, and even tangible. 
There is formation, but not creation ; the spirit can 
draw nothing from the void. 

130. The existence of one single elementary matter 
is now almost generally admitted by science, and con- 
firmed, as we have seen, by the spirits. This matter 
gives birth to all the bodies of nature : by the transfor- 
mations it undergoes, it produces also the various prop- 
erties of these same bodies ; it is in this way a salutary 
substance can become venomous by a simple modifica- 
tion ; chemistry affords us numerous examples. Every- 



I/O BOOK ON MEDIUMS. 

body knows that two innocent substances, combined 
in certain proportions, can produce a deleterious one. 
One part oxygen and two of hydrogen, both inoffensive, 
form water ; add an atom of oxygen, and you have a 
corrosive liquid. Without changing the proportions, 
often a simple change in the method of molecular ag- 
gregation can change the properties ; thus an opaque 
body can become transparent, and vice versa. Since 
the spirit has by his sole will so powerful an action on 
elementary matter, it may be conceived that he can 
not only form substances, but can denaturalize their 
properties, will having herein the effect of a reactive. 

131. This theory gives us the solution of a fact in 
magnetism, well known, but hitherto unexplained — that 
of the change of the properties of water by the will. 
The acting spirit is that of the magnetizer, most fre- 
quently assisted by a foreign spirit ; he effects a trans- 
mutation by the aid of the magnetic fluid, which, as 
has been said, is the substance most nearly approach- 
ing cosmic matter, or the universal element. If he can 
effect a modification in the properties of water, he can 
as well produce an analogous phenomenon on the fluids 
of the organism, and from thence the curative effect 
of the magnetic action properly directed. 

We know the great part played by the will in all the 
phenomena of magnetism ; but how explain the ma- 
terial action of so subtile an agent ? The will is not a 
being, a substance ; it is not even a property of the 
most ethereal matter ; the will is the essential attribute 
of the mind, that is to say, of the thinking being. By 
the aid of this lever he acts on elementary matter, and, 
by a consecutive action, he reacts on its compounds, 
whose intimate properties can thus be transformed. 

Will is the attribute of the incarnate as well as of 



LABORATORY OF THE INVISIBLE WORLD. 171 

the wandering spirit ; from thence the power of the 
magnetizer, a power which we know to be in propor- 
tion to the strength of the will. The incarnate spirit, 
being able to act on elementary matter, can, then, as 
well vary its properties in certain limits : here we have 
explained the faculty of curing by laying on of hands — 
a faculty possessed by some to a greater or less de- 
gree. (See chapter on Mediums, article relating to 
Healing Mediums. See also the Revue Spirit V, J uly, 
1859, pages 184 and 189.) 



Chapter IX. 
HAUNTED PLACES. 

132. The spontaneous manifestations that have been 
produced in all times, and the persistence of some 
spirits in giving ostensible marks of their presence in 
certain localities, are the source of the belief in haunt- 
ed places. The following answers have been made 
to questions on this subject : — 

1. " Do spirits attach themselves solely to persons, 
or do they also attach themselves to things ? " 

" That depends upon their elevation. Some spirits 
can be attached to terrestrial objects ; .misers, for in- 
stance, who have hidden their treasures, and who are 
not sufficiently dematerialized, can still watch over and 
guard them." 

2. " Do wandering spirits prefer particular places ? " 
" Still the same principle. Spirits who are no longer 

on the earth go where they find anything to love ; 
they are attracted by persons rather than by material 
objects ; yet they might, momentarily, have a prefer- 
ence for certain places ; but these are always inferior 
spirits." 

3. " Since the attachment of spirits for a locality is a 
sign of inferiority, is it equally a proof that they are 
bad spirits ? " 

" Certainly not. A spirit may be but little advanced, 

yet not be bad for all that ; is it not the same among 

men ? " 

172 



HAUNTED PLACES. 173 

4. " Has the belief that spirits frequent ruins from 
preference any foundation ? " 

" No ; spirits go in these places as they go every- 
where else ; but the imagination is struck by the 
somber aspect of these places, and attributes to their 
presence what is, most often, but a very natural effect. 
How many times has not fear taken the shadow of a 
tree for a phantom, the cry of an animal, or the breath 
of the wind, for a ghost ! Spirits love the presence of 
men ; so they seek rather inhabited places than those 
that are isolated." 

" Yet, from what we know of the diversity of char- 
acter among spirits, there may be among them misan- 
thropes who prefer solitude." 

"Did I not answer in an absolute manner to the 
question ? I said, They can go into deserted places, 
as everywhere else, and it is very evident that those 
who go there go because they please ; but that is not 
a reason why ruins should be places of predilection 
for them ; for, indeed, tKere are many more in towns 
and in palaces than in the midst of woods." 

5. " Popular beliefs have usually a foundation of truth, 
which may be the source of that of haunted places." 

" The foundation of truth is the manifestation of 
spirits, in which man has believed at all times, by in- 
stinct ; but, as I have said, the aspect of these melan- 
choly places strikes his imagination, and he naturally 
connects them with the beings he looks upon as super- 
natural. This superstitious belief is kept alive by the 
recitals of poets, and the fantastic tales that have 
cradled his infancy." 

6. " Have spirits who gather together, certain days 
and hours for so doing ? " 

" No ; days and hours belong to time, for the use of 



74 



BOOK ON MEDIUMS. 



men, and for corporeal life ; but of which the spirits 
have no need, and about which they do not trouble 
themselves." 

7. " What is the origin of the idea that spirits, by- 
preference, come in the night ?" 

" The impression produced on the imagination by 
silence and obscurity. All these beliefs are supersti- 
tions, which the rational knowledge of Spiritism must 
destroy. It is the same with the-days and hours they 
believe to be most propitious to them ; believe that 
the influence of midnight has never existed save in 
stories." 

" If it be so, why do certain spirits announce their 
arrival and manifestations for that hour, and for certain 
days, like Friday, for instance ? " 

" There are spirits who take advantage of credulity, 
and amuse themselves with it. For the same reason, 
some pretend to be the devil, or give themselves infer- 
nal names. Show them that you are not their dupes, 
and they will not return." 

8. " Do spirits return, by preference, near the tomb 
where their bodies rest." 

" The body is but a covering ; they care no more for 
the envelope that has made them suffer, than the pris- 
oner for his chains. The remembrance of the persons 
dear to them is the only thing they value." 

" Are the prayers made at their graves more agreea- 
ble, and do they attract them rather than otherwise." 

" Prayer is an invocation that attracts spirits, you 
very well know. Prayer has greater action inasmuch 
as it is fervent and sincere ; before a venerated tomb 
the thought is more concentrated : the preservation of 
relics is a testimony of affection for the spirit, to which 
he is always sensible. It is always the thought that 



HAUNTED PLACES. 1 75 

acts on the spirit, and not the material object ; these 
objects have more influence on him who prays, by fix- 
ing his attention, than on the spirit." 

9. " According to that, the belief in haunted places 
would not appear to be absolutely false ? " 

" We have said that some spirits can be attracted 
by material things ; they can be so by certain places, 
where they seem to choose their dwelling, till the 
circumstances that led them there are at an end." 

11 What are the circumstances that might lead them 
there?" 

" Their sympathy for some of the persons there, or 
their desire to communicate with them. Yet their 
intentions are not always so praiseworthy : when they 
are bad spirits, they may wish to execute vengeance 
on certain persons of whom they have cause of com- 
plaint. The sojourn in an especial place may be for 
some a punishment inflicted on them, — especially if 
they have committed a crime there, — in order that 
they may have this crime constantly before their 
eyes." 

10. "Are places always haunted by their former in- 
habitants ? " 

" Sometimes, but not always ; for if the former in- 
habitant is an elevated spirit, he cares no more for his 
terrestrial dwelling than for his body. The spirits who 
haunt certain places have often no other motive than 
caprice ; at least, if they are not attracted thither by 
their sympathy for certain persons." 

" Can they remain there to protect a person, or his 
family?" 

" Assuredly, if they are good spirits ; but in this 
case, they never manifest their presence by disagreea- 
ble things." 



176 BOOK ON MEDIUMS. 

ii. "Is there anything real in the history of the 
' White Lady ' ? " 

" It is a tale drawn from a thousand facts that are 
true." 

12. " Is it rational to fear places haunted by spirits ? " 
" No ; the spirits who haunt certain places, and 

make a racket there, seek rather to amuse themselves 
at the expense of credulity and cowardice than to do 
evil. Besides, remember, there are spirits everywhere, 
and wherever you may be, you have them constantly 
at your side, even in the most peaceable houses. 
They appear to haunt certain houses only because 
they find an occasion to manifest their presence." 

13. " Is there any means of expelling them ? " 

" Yes ; but most often the means used attract, in- 
stead of removing, them. The best means to drive 
away bad spirits is to attract the good. Draw good 
spirits to you by doing as much good as possible, and 
the bad will go away ; for the good and the bad are in- 
compatible. Be always good, and you will always have 
good spirits at your side." 

" Yet there are many good persons subject to the 
torments of bad spirits." 

" If these persons are really good, it may be only a 
trial to exercise their patience, and make them still 
better : but, believe me, it is not those who talk most 
of virtue who have most of it. He who possesses 
real qualities is often ignorant of them himself, or does 
not speak of them." 

14. " What must be believed with regard to the 
efficacy of exorcism to drive away bad spirits from 
haunted places ? " 

" Have you ever seen this means succeed ? Have 
you not, on the contrary, seen the racket redoubled 



HAUNTED PLACES. \J7 

after the ceremony of exorcism ! They are amused at 
being taken for the devil." 

44 Spirits who do not come with an evil intention may 
also manifest their presence by noise, and even by mak- 
ing themselves visible, but they never make a trouble- 
some racket. They are often suffering spirits, whom 
you can soothe by praying for them ; at other times 
they are benevolent spirits, who wish to prove to you 
that they are near you ; or they may be light, frolic- 
some spirits. As the noisy, troublesome spirits are 
almost always those who are amusing themselves, the 
best thing to do is to laugh at them : they will become 
tired if they see they can neither terrify nor annoy 
you. (See Chapter V., Spontaneous Physical Mani- 
festations^) 

The above explanations show that there are spirits 
who are attached to certain localities, and remain there 
from preference, but that they do not need to manifest 
their presence by obvious effects. Any place what- 
ever may be the abiding-place, either forced or from 
predilection, of a spirit, even a bad one, without hi^ 
ever producing any manifestation. 

The spirits who are attached to localities, or to 
material things, are never superior spirits, but, without 
being superior, they may neither be wicked nor have 
any evil intention ; they are even, sometimes, com- 
panions more useful than injurious, for if they are 
interested in persons, they can protect them. 

12 



Chapter X. 
NATURE OF COMMUNICATIONS. 

Gross, Frivolous, Serious, or Instructive Communi- 
cations. 

133- We have said that every effect that reveals 
in its cause an act of free will, however insignificant 
the act may be, gives assurance by that of an intelli- 
gent cause. Thus a simple movement of a table, 
answering our thought, or showing an intentional char- 
acter, may be considered an intelligent manifestation. 
If the result were limited to that, it would always be 
something to give proof that there is, in these phe- 
nomena, more than a purely material action ; but its 
practical utility would be, for us, null, or at least very 
restricted ; it is quite otherwise when this intelligence 
acquires a development which permits a regular ex- 
change and connection of thoughts ; no longer, then, 
simple manifestations, but veritable communications. 
By the means now used, they can be obtained as ex- 
tended, as explicit, and as rapid as those we maintain 
with men. 

If the infinite variety existing among spirits, under 
the double view of intelligence and morality, has been 
thoroughly considered, according to the spirit scale 
(Livre des E sprits, No. ioo), the difference that must 
exist in their communications may be readily con- 
ceived ; they must reflect the elevation or the lowness 

i 7 8 



NATURE OF COMMUNICATIONS. 179 

of their ideas, their knowledge and their ignorance, 
their vices and their virtues ; in a word, they should 
no more resemble each other than those of men, from 
the savage to the most enlightened European. All 
the shades they present may be grouped in four prin- 
cipal categories, according to their most prominent 
characteristics ; they are, gross, frivolous, serious, or 
instructive. 

134. The gross communications are those given in 
expressions that shock decency. They can emanate 
only from spirits of a low state, still soiled with the 
impurities of matter, and differ in nothing from those 
that might be given by vicious and gross men. They 
are repugnant to every person who has the least deli- 
cacy of sentiment ; for they are according to the 
character of the spirits — trivial, dirty, obscene, inso- 
lent, arrogant, malevolent, and even impious. 

135. Frivolous communications emanate from light, 
mocking, mischievous spirits, more roguish than wick- 
ed, and who attach no importance to what they say. 
As there is nothing unseemly about them, they please 
some, persons who are amused with them, and find 
pleasure in their fruitless conversations, where many 
words are used to say nothing. These spirits often 
make sudden witty, sarcastic sallies, and, in the midst 
of common facetiousness, often say hard truths, which 
almost always go straight to the mark. 

These light spirits multiply around us, and seize 
every occasion to mingle in the communications ; 
truth is the least of their care : this is why they 
take a roguish pleasure in mystifying those who are 
weak, and who sometimes presume to believe their 
word. Persons who take pleasure in such commu- 
nications naturally give access to light and deceiving 



ISO BOOK ON MEDIUMS. 

spirits ; serious spirits remove from them, as, among 
us, serious men withdraw from the society of the 
giddy. 

136. Serious communications are grave as to the 
subject and the manner in which they are made. 
Every communication which excludes frivolity and 
grossness, and which has a useful end, be it even of 
private interest, is serious, but is not, for all that, al- 
ways exempt from error. The serious spirits are not 
always equally enlightened ; there are many things of 
which they are ignorant, and in which they may be 
deceived in all sincerity : this is why the spirits truly 
superior constantly recommend us to submit all com- 
munications to the scrutiny of reason and the severest 
logic. 

It is, then, necessary to distinguish the true-serious 
from the false-serious communications, and it is not 
always easy ; for even under cover of the gravity of 
the language certain spirits, presumptuous or false sci- 
entists, seek to give prevalence to the falsest ideas 
and the most absurd systems ; and to obtain greater 
credit and importance, they do not hesitate to use the 
most respectable and even the most venerated names. • 
That is one of the greatest dangers in the practical 
science ; we shall return to it later, with all the devel- 
opments so important a subject requires ; at the same 
time we shall show the means of providing against the 
danger of false communications. 

137. Instructive communications are the serious, 
which have for their principal object instruction of 
some kind given by the spirits on the sciences, morals, 
or philosophy, &c. They are more or less profound 
according to the degree of elevation and dematerializa- 
tion of the spirit. To draw a real advantage from 



NATURE OF COMMUNICATIONS. 181 

these communications, they must be regular, and fol- 
lowed up with perseverance. Serious spirits attach 
themselves to those who desire to be instructed, and 
they second them, while they leave to light spirits the 
care of amusing those who see in these manifestations 
only a passing distraction. It is only by the regularity 
and frequency of the communications that we can 
appreciate the moral and intellectual value of the spir- 
its with whom we converse, and the degree of confi- 
dence they merit. If experience is necessary to judge 
men, it is still more so to judge spirits. 

In giving to these communications the qualification 
of instructive, we suppose them true ; for a thing not 
true would not be instructive, were it said in the most 
imposing language. We cannot, then, rank in this 
category certain teachings which have naught serious 
but the form, often bombastic and emphatic, by the 
aid of which the spirits, more presumptuous than 
learned, who dictate them, hope to create delusion ; 
but these spirits, being unable to supply the ground- 
work lacking in them, cannot long sustain their part ; 
they soon betray their weak side ; for few of their 
communications have a sequel, or can be pressed to 
their extreme limits. 

138. The means of communicating are very varied. 
The spirits, acting on our organs and on our senses, 
can manifest themselves to the sight as apparitions, to 
the touch by tangible impressions, hidden or visible, 
to the hearing by sounds, to the smelling by odors, 
without known cause. This last method of manifes- 
tation, though very real, is, without contradiction, the 
most uncertain, from the numerous causes that may 
lead to error ; so we will stop here. What we ought 



1 82 BOOK ON MEDIUMS. 

to examine with care are the various means of obtain- 
ing communications ; that is to say, an exchange, reg- 
ular and followed by thoughts. These means are, rap- 
pings, talking, and writing. We shall develop them 
in special chapters. 



Chapter XL 
SEMATOLOGY AND TYPTOLOGY. 

Language of Signs and Rappings. — Alphabetic 
Typtology. 

139. The first intelligent manifestations were ob- 
tained by rappings, or typtology. This primitive 
means, which came in the infancy of the art, offered 
but very limited resources, and with it communica- 
tions were confined to monosyllabic answers, Yes or 
No, by the aid of a designated number of raps. It was 
afterward perfected, as we have said. 

The rappings were obtained in two ways, by special 
mediums ; and a certain aptitude for physical mani- 
festations was usually necessary for this mode of oper- 
ation. The first, which might be called swinging typ- 
tology \ consists in the movements of the table, which 
raises itself on one side, then falls, striking its foot. 
For this, it is sufficient for the medium to rest the 
hands on the edge of the table : if he wishes to con- 
verse with any special spirit, he must make an invoca- 
tion ; in a contrary case, it is the first comer who is 
presented, or he who is in the habit of coming. 

Having agreed, for instance, one rap for Yes, and 
two for No, — this is indifferent, — the questions they 
wish to ask are addressed to the spirit. We shall see, 
later, those from which it is proper to abstain. The 
difference is in the brevity of the responses, and the 

.183 



1 84 BOOK ON MEDIUMS. 

difficulty in so formulating the question that it may be 
answered by Yes or No. Suppose we ask the spirit, 
" What do you want ? " He can answer only by one 
phrase ; so we must say, "Do you want some thing? " 
" No." " Some other ? " " Yes ; " — and so on. 

140. It is to be remarked that, in the use of this 
means, the spirit often joins a kind of pantomime, that 
is, he expresses the energy of his affirmation, or nega- 
tion, by the force of the raps. He also expresses the 
nature of the sentiments that animate him, — violence, 
by the rudeness of his movements ; anger and impa- 
tience, in striking reiterated blows with force, as a 
person strikes with the foot with rage, sometimes 
throwing the table to the ground. If he is kind and 
polite, at the beginning and end of the sitting he in- 
clines the table in salutation ; if he desires to address 
himself to one person in the circle, he inclines the 
table toward him with gentleness or violence, accord- 
ing as he desires to express affection or antipathy. 
This is, properly speaking, sematology, or the language 
of signs, as typtology is the language of rappings. 

The following is a remarkable example of the spon- 
taneous employment of sematology : A gentleman of 
our acquaintance was in his parlor one day, where 
several persons were engaged with manifestations, 
when he received a" letter from us. While he was 
reading it, the stand which served for experimenting 
suddenly came toward him. Having finished reading 
the letter, he went to put it on a table at the other 
end of the room ; the stand followed him, and inclined 
itself toward the table on which he had laid the letter. 
Surprised at this coincidence, he thought there must 
be some relation between this movement and the 
letter. He interrogated the spirit, who answered that 



SEMATOLOGY AND TYPTOLOGY. 185 

he was our familiar spirit. This gentleman having 
informed us of the circumstance, we, in our turn, 
asked the spirit to tell us the motive of the visit he 
had made ; he answered, " It is natural that I should 
go to see persons with whom you are in relation, in 
order to be able, at need, to give you, as well as them, 
the necessary warnings." 

It is thus evident that the spirit had wished to call 
his attention, and had sought an occasion to let him 
know that he was there. A dumb person could not 
have done better. 

141. Typtology was not slow in being perfected and 
enriched with a more complete means of communica- 
tion — that of alphabetic typtology. It consists in 
designating the letters of the alphabet by means of 
raps ; words, phrases, and even whole discourses, 
could thus be obtained. Following a rule, the table 
rapped a certain number of times to indicate each let- 
ter ; that is, one for a, two for b, &c. : during this time, 
a person writes the letters as they are designated. 
When the spirit has finished, he lets them know it by 
some sign agreed upon. 

This mode of proceeding, as may be seen, is very 
long, and requires an enormous time for communica- 
tions of any length ; yet there are persons who have 
had the patience to use it for the dictation of several 
pages ; but practice brought about the discovery of 
abbreviative means, which allowed greater rapidity. 
The one most in use consists in having an alphabet 
written out, also a series of figures, marking the units ; 
while the medium is at the table another person goes 
successively through the alphabet, if a word is in ques- 
tion, or of the figures, if a number ; the necessary 
letter reached, the table raps of itself, and the person 



1 86 BOOK ON MEDIUMS. 

writes the letter ; then begins again, for the second, 
the third, and so on. If a letter has been mistaken, 
the spirit warns by several raps, or by a movement of 
the table, and they begin again. With practice it is 
quite rapid, but it is much abridged by divining the 
end of the word begun, which is known by the sense 
of the phrase : if there is any uncertainty, the spirit 
is asked if he meant such or such a word, and he an- 
swers Yes, or No. 

142. All the above-mentioned effects can be ob- 
tained in a still more simple manner, by raps in the 
very wood itself of the table, without any movement, 
and which we have described in the chapter on Physi- 
cal Manifestations, No. 64. 

This is interior typtology. All mediums are not 
equally suited to this last mode of communication ; 
for there are many who obtain only rappings by 
swinging ; yet, with practice, most of them may attain 
it, and this manner has the double advantage of being 
more rapid, and less open to suspicion, than the other, 
which may be attributed to voluntary pressure. It is 
true that the inward raps could be imitated by an 
insincere medium. The best things can be counter- 
feited, which proves nothing against them. (See, at 
the end of volume, chapter entitled Frauds and Decep- 
tions) However perfected this method may become, 
it can never attain the rapidity and facility of writing, 
and it is now very little employed ; yet it is sometimes 
very interesting as a phenomenon, principally for 
novices, and it has the advantage of proving, in a 
peremptory manner, its absolute independence of the 
medium's thought. In this way answers have been 
obtained so unforeseen, so strikingly to the purpose, 
that it must be a person very obstinate in his opinion 



SEMATOLOGY AND TYPTOLOGY. 187 

not to yield to the evidence : thus it is for many per- 
sons a powerful means of conviction. But no more by 
this means than by any other do the spirits like to 
lend themselves to the caprices of those who desire to 
put them to the proof by misplaced questions. 

143. In order the better to assure its independence 
of the medium's thought, various instruments have 
been devised, consisting of dials on which letters are 
traced, in the manner of the dials of the electric 
telegraph. A needle, moved by the influence of the 
medium, by the aid of a conducting thread and a pul- 
ley, indicates the letters. As we know these instru- 
ments only by drawings and descriptions published in 
America, we cannot pronounce upon their merit ; but 
we think their very complication would be an incon- 
venience ; that the independence from the medium's 
thought is quite as well attested by the inward raps, 
and still more by the unforeseen nature of the re- 
sponses, than by all the material means. On the other 
side, the skeptical, who are always disposed to see 
everywhere snares and preparations, are much more 
apt to suppose them in a special mechanism than in 
taking the first table at hand, deprived of all acces- 
sories. 

144. A more simple machinery, but which insin- 
cerity might easily abuse, as we shall see in the chapter 
on Frauds, is one we shall describe under the name of 
Table Girardin, in memory of the use Madame Emile 
de Girardin made of it in the many communications 
she obtained as medium ; for Madame de Girardin, 
intellectual as she was, had the weakness to believe in 
spirits and their manifestations. This instrument con- 
sists of an upper movable stand, of from thirty to forty 
centimetres in diameter, turning freely and easily on 



1 88 BOOK ON MEDIUMS. 

its axis, in the manner of a roulette. On the surface, 
and at the circumference, are traced, as on a dial, let- 
ters, figures, and the words yes and no. In the centre 
is a fixed needle. 

The medium resting his fingers on the edge of the 
table, this turns and stops when the desired letter is 
under the needle. Notice is taken of the letters indi- 
cated, and thus words and phrases are rapidly formed. 
It must be remarked that the table does not slide 
under the fingers, but the fingers, remaining on it, 
follow the movements of the table. Perhaps a power- 
ful medium might obtain an independent movement ; 
we think it possible, but have never witnessed it. If 
the experiment could be made in this way, it would be 
infinitely more conclusive, because it would remove a 
possibility of deceit. 

145. It remains now for us to destroy a somewhat 
widely-spread error, which consists in confounding all 
spirits that communicate by raps, with rapping spirits. 
Typtology is a means of communicating, like any 
other, and not more unworthy of elevated spirits than 
writing or speaking. All spirits, good or bad, may 
use it, the same as the other methods. It is the 
elevation of the thoughts that characterizes superior 
spirits, and not the instrument they use to transmit 
them ; doubtless they prefer the most convenient, and, 
above all, the most rapid means, but, in default of 
pencil and paper, they do not disdain to use the ordi- 
nary talking table ; and the proof is, that some of the 
most sublime things have been obtained in this way. 
We ourselves do not use it ; not that we despise it, but 
simply because, as a phenomenon, it has taught us all 
we can know ; it can add nothing to our convictions, 



SEMATOLOGY AND TYPTOLOGY. 1 89 

and the extent of the communications we receive re- 
quires a rapidity incompatible with typtology. 

Thus all spirits who rap are not rapping spirits ; 
the name should be reserved for those who may be 
called rappers by profession, and who, by the aid of 
this means, are pleased in amusing a circle, or vexing 
them by their importunity. On their part, spiritual 
things may sometimes be received, but never anything 
very profound ; it would be a waste of time to ask them 
any scientific or philosophic questions ; their ignorance 
and inferiority have justly won for them the title given 
to them by other spirits — that of the clowns or moun- 
tebanks of the world of spirits. Let us add, that, 
while they very often act on their own account, they 
are also often used by superior spirits, when these 
desire to produce material effects. 



Chapter XII. 

PNEUMATOGRAPHY, OR DIRECT WRITING. 
— PNEUMATOPHONY. 

Direct Writing. 

146. Pneumatography is the writing produced di- 
rectly by the spirit, without a medium ; it differs from 
psychography in that this last is the transmission of 
the thought of the spirit by means of writing by the 
hand of a medium. 

The phenomenon of direct writing is, without con- 
tradiction, one of the most extraordinary in Spiritism ; 
but however anomalous it may appear at first sight, it 
is now a proved and incontestable fact. If theory is 
necessary to give a reason for spirit phenomena in 
general, it is still more so, perhaps, in this case, cer- 
tainly one of the strangest yet presented, but which 
ceases to appear supernatural as the principle is under- 
stood. 

At the first revelation of this phenomenon, the pre- 
dominant idea was that of doubt ; the idea of decep- 
tion instantly entered the mind ; in fact, everybody 
knew the action of so-called sympathetic inks, whose 
traces, at first completely invisible, could appear at 
the end of a certain time. It was very easy to abuse 
credulity, and we do not affirm that it' has never been 
done ; we are even convinced that some persons, 
whether from a mercenary motive or simply from 

190 



PNEUMA TOGRAPHY. — PNEUMA TOPHONY. 191 

self-love and a desire to make others believe in their 
power, have employed these subterfuges. (See the 
chapter on Deceptions}} 

But, because a thing can be imitated, it would be 
absurd to conclude that the thing does not exist. Has 
there not been found, in these latter days, the way to 
imitate the lucidity of the somnambulist, so as to pro- 
duce a perfect illusion ? And because this jugglery 
has been exhibited at all the fairs, must we conclude 
that there are no real somnambulists ? Because some 
merchants sell adulterated wine, is that a reason there 
should be no pure wine ? It is the same with direct 
writing ; besides, the precautions to insure its reality 
were very simple and easy, and, thanks to these pre- 
cautions, it can no longer be the object of doubt. 

147. Since the possibility of writing without a medi- 
um is one of the attributes of the spirit, and since 
spirits have always existed, and have also always pro- 
duced the various phenomena we know, they could as 
well have produced direct writing in olden times as 
to-day ; and thus may be explained the apparition 
of the three words in the palace of Belshazzar. The 
middle ^ages, so fertile in prodigies, but which were 
stifled at the stake, must have known direct writ- 
ing, and perhaps in the theory of the modifications 
which spirits can effect in matter, which we have de- 
veloped in Chapter VIII., may be found the principle 
of the belief of the transmutation of metals. 

Whatever may be the results obtained at various 
times, it is only since the manifestations have become 
common that there has been anything said of direct 
writing. The first who appears to have made it known 
in these latter days is Baron de Gujdenstubbe, at Paris, 
who has published a very interesting work on this sub- 



I9 2 BOOK ON MEDIUMS. 

ject, containing a great many facsimiles of writings he 
has obtained. (Note 7.) The phenomenon, had already 
been known in America for some time. The social 
position of Baron Guldenstubbe, his independence, the 
consideration he enjoys in the highest society, incon- 
testably remove all suspicion of voluntary fraud, for 
he could have no interested motive. 

It could more easily be believed that he was himself 
the subject of an illusion ; but to that, one fact answers 
peremptorily : the same phenomenon has been obtained 
by others, surrounding themselves with all the precau- 
tions necessary to avoid all deception, and every cause 
of error. 

148. Direct writing is obtained, like most of the non- 
spontaneous spirit manifestations, by concentration of 
thought, prayer, and invocation. It has often been 
obtained in church, in tombs, at the foot of the statues 
or images of the persons called ; but it is evident that 
the locality has no other influence than to produce a 
greater degree of reflection, and a more profound con- 
centration of thought ; for it is proved that it can be 
quite as well obtained without these accessories, and 
in the most common places, on a simple piece of do- 
mestic furniture, if the requisite moral conditions are 
found, and the necessary medianimic faculty enjoyed. 

In the beginning, it was thought necessary to put a 
pencil with the paper ; the fact could then, up to a cer- 
tain point, be explained. It is known that spirits effect 
the movement and displacement of objects, that the} 
sometimes take and throw them to a distance ; they 
could as well, then, take the pencil and use it to write ; 
as they give it the impulse, in the hand of the medium, 
of a planchette, &c, they could just as well do it in a 
direct manner. But it was soon found that a pencil was 



PNEUMA TOGRAPHY— PNEUMA TOPHONY. 1 93 

not necessary ; a simple piece of paper, folded or riot, 
was sufficient, on which, after a few minutes, writing 
would be found. This completely changes the aspect 
of the phenomenon, and gives us an entirely new order 
of things ; the characters were traced with some kind 
of substance ; since none was furnished to the spirit, he 
must have made it, composed it himself; where did he 
get it ? 

That was the problem. 

Turn back to the explanation given in Chapter VIII. , 
Nos. 127 and 128, and there the complete theory of 
this phenomenon will be found. In this writing the 
spirit uses neither our substance nor our instruments ; 
he himself makes the matter and the instrument he 
needs, gathering his materials in the universal primitive 
element, which he, by his will, causes to undergo the 
modifications necessary to the effect he wishes to pro- 
duce. 

Of course he can as well make red pencils, printer's 
ink, or ordinary ink, as black pencil ; nay, even type 
solid enough to make a raised impression, as we have 
seen. The daughter of a gentleman whom we know — 
a child of twelve or thirteen years — has obtained whole 
pages written with a substance like crayon. 

149. Such is the result to which the phenomenon 
of the snuff-box, reported in Chapter VII., No. 116, 
has conducted us, and on which we dwelt to some ex- 
tent, because we saw in it an occasion to search into 
one of the gravest laws of Spiritism — a law whose 
knowledge can clear up more than one mystery, even 
in the visible world. 

It is thus that a fact, common in appearance, can 
bring out the light ; all that is necessary is to observe 
with care, and that any one can do as well as we, when 
13 



194 BOOK ON MEDIUMS. 

they do not limit themselves to seeing effects without 
searching out their causes. If our faith is strengthened 
day by day, it is because we understand ; then make 
people understand, if you would make serious prose- 
lytes. 

The knowledge of causes has another effect ; it 
traces a line of demarcation between truth and super- 
stition. 

If we look at direct writing in regard to the advan- 
tages it can offer, we shall say that, until now, its prin- 
cipal utility has been the material verification of a grave 
fact : the intervention of a hidden power, which finds, 
in that way, a means of manifesting itself. But the 
communications thus obtained are rarely of any ex- 
tent ; they are usually spontaneous, and limited to 
words, sentences, often unintelligible signs ; they have 
been obtained in all languages — Greek, Latin, Syriac, 
hieroglyphics, &c. ; but they have not yet been given 
to those sustained and rapid conversations that psy- 
chography, or writing by mediums, permits. 

Pneamatophony. 

150. Spirits, being able to produce noises and rap- 
pings, can as well make any sound of nature, vocal 
sounds imitating the human voice, beside us, or in the 
air : this phenomenon we call pneumatophony. 

From what we know of the nature of spirits, it may 
be believed that some of them of an inferior order de- 
lude themselves, and believe they speak as when alive. 
(See Revue Spirit e y February, 1858 : History of the 
Ghost of Mile. Clarion) 

It is necessary to guard against taking for spirit 
voices all sounds that have no known cause, or simple 
ringing in the ears, and, above all, thinking there is 



PNEUMA TOGRAPHY— PNEUMA TOPHONY. TQ5 

the least truth in the common belief that the ringing 
in the ears warns us that some one is talking of us. 
These ringings, whose cause is purely physiological, 
have, besides, no sense, while the pneumatophonic 
sounds express thoughts ; and it is by that alone we 
can recognize them as due to an intelligent, and not 
to an accidental, cause. We may rely on the principle 
that the manifestly intelligent effects only are those 
which attest the intervention of spirits ; as to the 
others, there are, at least, a hundred chances to one 
that they are due to accidental causes. 

151. It happens frequently that in half sleep we hear 
words, names, sometimes even entire phrases distinctly 
pronounced, and that, too, loudly enough to waken us 
with a start. Though this may, in some cases, be 
really a manifestation, there is nothing in it sufficiently 
positive to prevent it being attributed to a cause anal- 
ogous to that we have developed in the theory of hal- 
lucination, Chapter VI., Nos. in, &c. What is heard 
in this way has, besides, no continuation ; it is not the 
same as when entirely awake, for then, if it is a spirit 
who is making himself heard, there can almost always 
be an exchange of thought and a regular conversation, 

Spirit or pneumatophonic sounds have two very 
distinct methods of being produced ; sometimes it is 
a voice which resounds in the soul ; but while the 
words may be clear and distinct, there is nothing ma- 
terial in them ; at other times they are exterior, and 
r.s distinctly articulated as if they came from a person 
at our side. In whatever manner they may be pro,- 
duced, the phenomenon of pneumatophony is almost 
always spontaneous, and can be but very rarely in- 
duced. 



Chapter XIII. 
PSYCHOGRAPHY. 

Indirect Psychography. — Baskets and Planchettes. — 
Direct or Manual Psychography. 

152. Spirit science has progressed like all other 
sciences, but more rapidly than the others ; for but a 
few years separate us from those primitive and incom- 
plete means which were triflingly called talking tables ; 
and already communication can be had with spirits as 
easily and as rapidly as people have with each other, 
and by the same means — writing and speaking. 
Writing has the advantage of showing more materially 
the intervention of an unseen power, and of leaving 
traces we can preserve as we do our own correspon- 
dence. The first means employed was that of plan- 
chettes, or baskets armed with a pencil. 

153. We have said that a person endowed with a 
special aptitude can impress a movement of rotation 
to a table or any other object whatever ; take now, 
instead of a table, a little basket (either of wood or of 
willow ; no matter which, the substance is indifferent). 
If a pencil is passed through the bottom of it and 
solidly fastened, the point outward, then, holding 
the whole squarely on the point of the pencil placed 
on a sheet of paper, resting the fingers on the edge 
of the basket, it will begin to move ; but instead of 

196 



PSYCHOGRAPHY. 197 

turning, it will carry the pencil in various ways over 
the paper, whether in insignificant characters or in 
writing. If a spirit is invoked, and he desires to com- 
municate, he will answer, not by rappings, as in typtol- 
ogy, but by written words. The motion of the basket is 
no longer automatic, as in the turning tables ; it becomes 
intelligent. In this way, when the pencil reaches the 
end of the line, it does not return to begin another ; it 
continues circularly, so that the lines of writing form 
a spiral, and the paper has to be turned several times 
to read what is written. The writing thus obtained is 
not very legible, the words not being separated ; but 
the medium, by a sort of intuition, easily deciphers it. 
For economy, a slate and slate pencil can be substitut- 
ed for the ordinary paper and pencil. We call this 
basket corbeille-toupie. For this basket is sometimes 
substituted a card, the pencil forming the axis of the 
teetotum. 

154. Other ways have been thought of to secure 
the same end. The most convenient is that we shall 
call corbcillc-a-bcc (basket with a beak), which consists 
in adapting to the basket an inclined piece of wood in 
the position of the bowsprit of a vessel. Through a 
hole pierced in the end of this stick or beak a pencil 
is passed, long enough for the point to rest on the 
paper. The medium having his fingers on the edge 
of the basket, the whole machine is moved, and the 
pencil writes as in the above case, with this difference, 
that the writing is, in general, more legible, the words 
separated, and the lines are not so spiral, the medium 
easily taking the pencil from one line to another* 
Dissertations of several pages are obtained in this 
way as rapidly as with the hand. 

155. The intelligence that acts is often manifested 



198 BOOK ON MEDIUMS. 

by other unequivocal signs. Having reached the end 
of the page, the pencil makes a spontaneous movement 
to turn ; if he wish to refer to a preceding passage 
in the same page, or in another, he seeks it with the 
point of the pencil, as with the finger, then underlines 
it. Should the spirit wish to address one of the assist- 
ants, the end of the beak of wood is directed toward 
him. To abridge, he often expresses the words yes 
and no by the sign of affirmation and negation, as we 
do with the head ; if he wish to express anger or im- 
patience, he strikes forcibly with the point of the 
pencil, often breaking it. 

156. Instead of a basket, some persons use a kind 
of little table made for the purpose, with three feet, 
one of which carries a pencil ; the other two are 
rounded, or furnished with a little ivory ball, to make it 
glide smoothly over the paper. Others use a simple 
planchette, triangular, oblong, or oval ; on one edge is 
an oblique hole for the pencil ; placed to write, it is 
inclined, and rests by one side on the paper ; this side 
is sometimes finished with two little rollers to facilitate 
the movement. It may be readily imagined that there 
is nothing absolute in any of these arrangements ; the 
most convenient is the best. 

With all these machines, two persons are almost 
always necessary ; but it is not necessary that the sec- 
ond person should be endowed with the medianimic 
faculty : it is only to maintain the equilibrium, and 
diminish the fatigue of the medium. 

157. We call the writing thus obtained indirect 
psycJwgrapliy, in opposition to direct or manual psy- 
chograpliy, obtained by the medium's" self To under- 
stand the last, it is necessary to notice what happens 
in this operation. The spirit who is communicating 



PSYCHOGRAPHY. 1 99 

acts on the medium, who, under this influence, directs 
his arm and hand to write, without having (at least 
in ordinary cases) the least consciousness of what he 
writes ; the hand acts on the basket, and the basket on 
the pencil. Thus, it is not the basket that becomes 
intelligent ; it is an instrument directed by an intelli- 
gence ; it is, in reality, but a pencil-holder, an appen- 
dage to the hand, an intermediary between the hand 
and the pencil ; suppress this intermediary, and hold 
the pencil in the hand, and you will have the same 
result, with a mechanism much more simple, since the 
medium writes as he does in normal conditions, so 
every one who writes with the aid of a basket, plan- 
chette, or other object, could write directly. 

Of all the means of communication, writing with the 
hand — called by some involuntary writing — is, with- 
out contradiction, the most simple, the easiest, and the 
most convenient, because it requires no preparation, 
and because, as in ordinary writing, it can be used for 
the most extended development. We shall return to 
this in speaking of mediums. 

158. In the beginning of the manifestation, when 
there were less exact ideas on this subject, several 
writings were published, headed Communications of a 
Basket, of a Planchette, of a Table, &c. All that is 
insufficient and erroneous in these expressions is now 
understood as a not sufficiently serious view of their 
character. In fact, as has been seen, tables, plan- 
chettes, and baskets are only unintelligent instruments, 
though momentarily animated with a factitious life, 
which can communicate nothing of themselves ; it is 
taking the effect for the cause, the instrument for the 
principal ; as well might an author add to the title of 



200 BOOK OX MEDIUMS. 

his work that it was written with a steel pen or a 
goose quill. 

Besides, these instruments are not absolute ; we 
know one person who, instead of the basket we have 
described, used a funnel with a neck, through which he 
put the pencil. It might have been said communica- 
tions of a funnel, or of a stewpan, or a salad dish. If 
they were given by rappings, and these rappings 
were made by a chair or cane, it is no longer a talking 
table, but a talking chair or cane. What is necessary 
to know is, not the nature of the instrument, but the 
method of obtaining. If the communications take 
place by writing, let the pencil-holder be what it may, 
for us it is psychography ; if by rappings, it is typ- 
tology. Spiritism, having taken the proportions of a 
science, requires a scientific . language. 



Chapter XIV. 
OF MEDIUMS. 

Mediums for Physical Effects. — Electrical Persons. — 
Sensitive or Impressible Mediums. — Hearing Medi- 
ums. — Speaking Mediums. — Seeing Mediums. — 
Somnambulic Mediums. — Healing Mediums. — 
Pneumato graphic Mediums. 

159. Every person who feels, in any degree what- 
ever, the influence of the spirits, is a medium. This 
faculty is inherent in man, and consequently not an 
exclusive privilege ; so there are few in whom are not 
found some rudiments of it. 

It might thus be said that very nearly every one is 
a medium. Usually, this qualification is applied only 
to those in whom the medianimic faculty is clearly 
characterized, and shown by visible effects of a certain 
intensity, which depends on an organization more or 
less sensitive. It must be remarked that this faculty 
is not revealed in the same manner with all ; mediums, 
usually, have a special aptitude for such or such order 
of phenomena, which makes as many varieties as 
there are kinds of manifestations. The principal are, 
mediums for pJiysical effects ; sensitive or impressible 
mediums ; auditive ; speaking ; seeing; somnambulis- 
tic ; healing ; pneumatographic ; writing or psycho- 
graphic. 

201 



202 BOOK ON MEDIUMS. 

I . Mediums for Physical Effects. 

1 60. Mediums for Physical Effects are more espe 
cially fit to produce material phenomena, such as move- 
ments of inert bodies, noises, &c. They may be divided 
into optional mediums and involuntary mediums. (See 
Part II., Chapters II. and IV.) 

Optional Mediums are those who have a conscious- 
ness of their power, and who produce the spirit phe- 
nomena by the power of their will. This faculty, 
though, as we have said, inherent in the human spe- 
cies, is far from existing in all in the same degree ; yet, 
if there are few persons with whom it is absolutely null, 
those who are capable of producing great effects, such 
as the suspension of heavy bodies in space, aerial trans- 
lation, and, above all, apparitions, are still more rare. 
The most simple effects are those of rotation of an object, 
rapping by the raising of the object, or even within its 
substance. Without attaching primary importance to 
these phenomena, we engage not to neglect them ; they 
may give occasion to interesting observations and aid 
conviction. But it is to be remarked that the faculty of 
producing physical effects rarely exists with those who 
have more perfect means of communication, as writing 
and speaking. Generally, the faculty diminishes in one 
sense in proportion as it develops in another. 

161. Involuntary or natural mediums are those in 
whom the influence is exercised without their will. 
They have no consciousness of their power, and often 
the abnormal occurrences around them seem to them 
nothing extraordinary ; it is a part of themselves, 
absolutely like persons endowed with second sight, 
and who never suspect it. These subjects are very 
worthy of observation ; and collecting and studying 



OF MEDIUMS. 203 

facts of this kind that may come to our knowledge 
should not be neglected ; they show themselves at all 
ages, even with very young children. (See, in Chap. 
V., Spontaneous Manifestations) 

This faculty is not, by itself, the indication of a 
pathological state, for it is not incompatible with perfect 
health. If the one who possesses it is suffering, that 
proceeds from a foreign cause ; also therapeutic means 
are powerless to end it. It may, in some cases, be 
consecutive with a certain organic weakness, but it is 
never the efficient cause. No inquietude, then, can be 
reasonably felt in a hygienic point of view ; it could 
produce inconvenience only if the subject, having 
become an optional medium, should abuse its use, 
because in that case there might be enfeebling of the 
organs, from too abundant emission of the vital fluid. 

162. Reason revolts at the idea of the tortures, 
moral and corporeal, to which science has sometimes 
subjected weak and delicate beings, to ascertain if there 
were treachery on their part ; the.se experimentations, 
most often made through malice, are always injurious 
to sensitive organizations ; there might result from 
them serious disorders in the economy ; to make such 
trials is to sport with life. The sincere observer needs 
not these means ; besides, a person familiar with these 
phenomena knows that they belong more to the moral 
than to the physical order, and that their solution will 
be vainly sought in our exact sciences. For the very 
reason that these phenomena belong to the moral 
order, everything that can over-excite the imagination 
should be avoided with the most scrupulous care. We 
know what accidents fear can occasion, and persons 
would be less imprudent if they knew all the cases of 
insanity and epilepsy that have their origin in the 



204 BOOK ON MEDIUMS. 

stories of the were wolf and Croquemitanie ; what will 
it be, then, if persuaded it is the devil ? 

Those who accredit such ideas know not the re- 
sponsibility they assume ; they might kill. But the 
danger is not alone for the subject, but for those 
around him, who might be frightened at the thought 
of their house being a haunt of demons. It is this 
fatal belief that has caused so many acts of atrocity in 
times of ignorance. At the same time, with a little 
more discernment, they would know that, in burning 
the body supposed to be possessed by the devil, they 
could not burn the devil. Since they wish to get rid 
of the devil, it is he they should kill : the spirit doc- 
trine, by enlightening us on the true cause of all these 
phenomena, gives him the death-blow. TJius, far 
from encouraging this idea, we should, as a duty of 
morality and humanity, combat it where it exists. 

What should be done when such a faculty is spon- 
taneously developed in an individual, is to leave the 
phenomenon to take its natural course. Nature is 
more prudent than man : besides, Providence has His 
views, and the smallest can be an instrument of the 
greatest designs. But it must be conceded that this 
phenomenon sometimes acquires fatiguing and impor- 
tunate proportions for every one (Note 8) ; here is 
what, in all cases, should be done. In Chapter V., on 
Spontaneous Physical Manifestations, we have already 
given some advice on this subject, saying that it is 
necessary to tpy to come into relations with the spirit, 
to know from him what he wants. The following 
method is also founded on observation. The invisible 
beings who reveal their presence by effects, are, in 
general, of an inferior order of spirits, who can be 



OF MEDIUMS. 205 

governed by moral ascendency ; it is this ascendency 
we must endeavor to acquire. 

To obtain it, the subject must be made to pass from 
the state of natural to that of optional medium. Then 
there is produced an effect analogous to that which 
takes place in somnambulism. It is known that natu- 
ral somnambulism generally ceases when it is replaced 
by magnetic somnambulism. The emancipative fac- 
ulty of the soul is not stopped, but is turned into 
another course. It is the same with the medianimic 
faculty. Then, instead of arresting the phenomena, 
which is rarely successful, and not always without 
danger, the medium must be incited to produce them 
at will, by overawing the spirit ; by this means he 
may be able to master him, and from a somewhat 
tyrannical ruler he makes of him a subordinate, and 
often very docile being. A fact worthy of remark, and 
justified by experience, is, that in such cases a child 
has as much, and often more, authority than an adult ; 
new proof in support of this main point in the doc- 
trine that the spirit is a child only by the body, and 
that he has, by himself, a development necessarily 
anterior to his actual incarnation — a development 
that can give him the ascendency over spirits who are 
his inferiors. 

The moralization of the spirit by the counsels of a 
third influential and experienced person, if the medium 
is not in a state to do it, is often a very efficacious 
means : we shall return to it later. 

163. In this category of mediums seem to belong 
the persons endowed with natural electricity — veri- 
table human torpedoes, producing, by simple contact, 
all the effects of attraction and repulsion. It would 
be wrong, however, to regard them as mediums, for 



206 BOOK ON MEDIUMS. 

true mediumship supposes the direct intervention of 
a spirit ; but in the case of which we speak, conclusive 
experiments have proved that electricity is the only 
agent of these phenomena. 

This strange faculty, which might almost be called 
an infirmity, may sometimes be allied to mediumship, 
as may be seen in the history of the rapping Spirit of 
Bergzabern ; but often it is completely- independent. 
So, as we have said, the sole proof of the intervention 
of spirits is the intelligent character of the manifesta- 
tions ; wherever this character does not exist, there 
is the right to attribute them to a purely physical 
cause. 

The question is, to know if electric persons -would 
possess a greater aptitude for becoming mediums for 
physical effects ; we think so, but this would be the 
result of experience. 

2. Sensitive or Impressible Mediums. 

164. Persons capable of perceiving the presence of 
spirits by a vague impression, a kind of feeling through- 
out the whole body, for which they can give no reason, 
are thus designated. This variety has no very decided 
character ; all mediums are necessarily impressible : 
impressionability is rather a general than a particular 
quality ; it is the rudimentary faculty indispensable 
to the development of all the others ; it differs from 
purely physical and nervous impressionability, with 
which it must not be confounded ; for there are per- 
sons who have not delicate nerves, and who yet feel, 
more or less, the presence of spirits ; and others, very 
irritable, who have not the slightest perception of 
them. This faculty is developed by habit, and may 
acquire such a subtilty that the person endowed with 



OF MEDIUMS. 207 

it recognizes, by the impression he feels, not only the 
good or bad nature of the spirit at his side, but even 
his individuality, as a blind person recognizes, by a 
certain unknown sense, the approach of this or that 
person ; he becomes, in relation to spirits, a veritable 
sensitive plant. A good spirit always makes a gentle 
and agreeable impression ; that of a bad spirit, on the 
contrary, is painful, anxious, and disagreeable ; there 
is, as it were, a scent of impurity. 

3. Hearing Mediums. 

165. They hear thevoice of the spirits : it is, as we 
have said, in speaking of pneumatophony, sometimes 
an interior voice, which makes itself heard in the soul ; 
at other times it is an exterior voice, clear and distinct 
as that of a living person. An auditive medium can 
enter into conversation with the spirits. When they 
are accustomed to communicate with certain spirits, 
they immediately recognize the character of the voice. 
When a person is not himself endowed with this fac- 
ulty, he can communicate with a spirit by means of an 
auditive medium, who fills the office of interpreter. 

This faculty is very agreeable when the medium 
hears only good spirits, or only those he calls ; but it 
is not the same when a bad spirit is always after him, 
making him hear at every moment the most disagreea- 
ble, and often the most improper things. It then 
becomes necessary to get rid of him by the means we 
indicate in the chapter on Obsession. 

4. Talking Mediums. 

166. Hearing mediums, who transmit only what 
they hear, are not, properly speaking, talking mediums ; 
these last very often hear nothing ; with them the 



208 BOOK ON MEDIUMS. 

spirit acts on the organs of speech, as he acts on the 
hand of writing mediums. The spirit wishing to com- 
municate acts on the organ he finds most flexible ; of 
one the hand, of another the speech, of another the 
hearing. The talking medium usually expresses him- 
self without having a consciousness of what he says, 
and often says things completely beyond his custom- 
ary ideas, his knowledge, or even the -height of his 
intelligence. 

Though he may be perfectly awake, and in a normal 
state, he rarely preserves the remembrance of what he 
has spoken ; in a word, speech is, with him, the instru- 
ment the spirit uses, and through which another per- 
son can enter into communication, as can be done by 
the interposition of the hearing medium. 

The passivity of the hearing medium is not always 
so complete ; there are some who have the intuition 
of what they say at the moment of pronouncing the 
words. We shall return to this variety when we treat 
of intuitive mediums. 

5. Seeing Mediums. 

167. Seeing mediums are endowed with the faculty of 
seeing spirits. There are some who enjoy this faculty 
in the normal state ; then they are perfectly awake, 
and preserve an exact remembrance of it ; others have 
it only in a somnambulic state, or one bordering on 
somnambulism. This faculty is rarely permanent ; it 
is almost always the effect of a momentary and fleet- 
ing crisis. All persons endowed with second sight 
may be placed in the category of seeing mediums. 
The possibility of seeing spirits in dreams most cer- 
tainly results from a kind of mediumship, but does 
not, properly speaking, constitute seeing mediums. 



OF MEDIUMS. 209 

We have explained this phenomenon in Chapter VI., 
on Visual Manifestations. 

The seeing medium thinks he sees with his eyes, as 
also those who have double sight ; but in reality it is 
the soul that sees, because he sees as well with his 
eyes shut as with them open ; from whence it follows 
that a blind person can see spirits as well as one who 
has the use of his eyes. This last point might give 
an interesting subject for study, to know if this faculty 
is more frequent with the blind. Spirits who have 
been blind have told us that, while living, they had, 
by the soul, a perception of certain objects, and that 
they were not plunged in black obscurity. 

168. A distinction must be made between inciden- 
tal and spontaneous apparitions, and the faculty proper 
of seeing spirits. The former are frequent, particu- 
larly at the moment of the death of persons loved or 
known, and who come to warn us they are no longer 
in the world. There are numerous examples of facts 
of this kind, without reckoning visions during sleep. 
At other times, relatives or friends, who, though a 
longer or shorter time dead, appear either to warn us 
of a danger, or to give advice, or to ask a service. 
The service a spirit can claim consists usually in 
the accomplishment of a thing he could not do while 
living, or in the help of prayers. These apparitions 
are isolated facts, which have always an individual 
and personal character, and do not constitute a faculty 
proper. The faculty consists in the possibility, if not 
permanent, at least very frequent, of seeing any spirit, 
even that of an entire stranger. It is this faculty that, 
properly speaking, constitutes seeing mediums. 

Among seeing mediums there are those who see 
only those whom they call, and whom they describe 
14 



210 BOOK ON MEDIUMS. 

with a perfect minuteness ; they tell, to the smallest 
detail, their gestures, their expression of countenance, 
their features, costume, and even the sentiments by 
which they are animated. With others this faculty is 
still more general ; they see all the surrounding spirit 
population go, come, and, as one might say, attend to 
their affairs. 

169. One evening we were at a representation of the 
opera of Oberon, with a very good seeing medium. 
There were in the house quite a number of seats 
vacant, but many of which were occupied by spirits, 
who seemed to be taking their share in the scene ; 
some went near certain of the spectators, and appeared 
to listen to their conversation. On the stage another 
scene was passing ; behind the actors several humor- 
ous, jovial spirits amused themselves in mimicking 
them, imitating their gestures in a grotesque manner ; 
others, more serious, seemed to inspire the singers, and 
make efforts to give them energy. One of them was 
constantly near one of the principal female singers ; 
we thought his intentions a little light. Having called 
him, after the fall of the curtain, he came to us, and 
reproached us with some severity for our rash judg- 
ment. " I am not what you think," said he ; "I am 
her guide and spirit protector ; it is I who am charged 
to direct her." After some moments of very serious 
conversation, he left us, saying, " Adieu ! she is at 
home. I must go watch over her." 

We afterward called the spirit of Weber, the author 
of the opera, and asked him what he thought of the 
execution of his work. " It is not so very bad," said 
he; "but it is tame; the actors sing — that is all; 
there is no inspiration. Wait!" added he ; "I will try 
to give them a little of the sacred fire." Then we saw 



OF MEDIUMS. 211 

him on the stage, hovering above the actors : a breath 
seemed to part from him, and spread over them, and a 
very visible increase of energy took place among 
them. 

170. Here is another fact which proves the influ- 
ence spirits exercise at their will on man. We were, 
as before, at a theatrical representation with another 
seeing medium. Having engaged in conversation with 
a spirit spectator, he said to us, " Do you see those two 
ladies alone in that private box ? Well, I warrant you 
I will make them leave the theater." 

So said, he was soon in the box, talking. to the two 
ladies ; suddenly, from having been very attentive to 
the play, they looked at each other, consulted together, 
and finally went out, and did not return. The spirit 
made us a comical gesture, to show that he had kept 
his word, but did not return, that we might ask fur- 
ther explanations. 

We have thus been many times witness of the part 
spirits play among the living : we have seen them at 
many reunions, — ball, concert, church, funerals, wed- 
dings, &c, — and everywhere we have found them ex- 
citing the evil passions, stirring up discord, inciting 
brawls, and rejoicing in their prowess ; others, on the 
contrary, combated this pernicious influence, though 
but rarely listened to. 

171. The faculty of seeing spirits can, without doubt, 
be developed, but it is one of which it is best to await 
the natural development, without trying to call it out, 
if one would not wish to become the dupe of his im- 
agination. When the germ of a faculty exists, it will 
be manifested of itself; from principle, we must be 
contented with those God has granted to us, without 
seeking the impossible ; for then, in wishing to have 



212 BOOK ON MEDIUMS. 

too much, we risk losing what we have. When we 
said spontaneous apparitions are frequent, we did not 
intend to say that they are very common ; as to see- 
ing mediums, properly so called, they are still more 
rare, and we should be very careful of those who pre- 
tend to enjoy this faculty ; it is prudent not to trust 
them except upon positive proofs. We do not mean 
those who are given to the ridiculous illusion of globu- 
lar spirits, which we described No. 108, but of those 
who pretend to see spirits in a rational manner. Some 
persons may, doubtless, be deceived in all sincerity, 
but others may simulate this faculty from self-love or 
interest. In this case, particular account must be 
taken of the character, of the morality and habitual 
sincerity ; but it is especially in the details the most 
certain test can be found, for they can be such as to 
leave no doubt ; as, for instance, the exactness of the 
description of spirits whom the medium has never 
known living. The following fact is of this cat- 
egory : — 

A widowed lady, whose husband frequently commu- 
nicated with her, found herself one day with a seeing 
medium, who did not know her nor her family : the 
medium said to her, " I see a spirit near you." 

" Ah ! " said the lady, " it is, doubtless, my husband, 
who seldom leaves me." 

" No," answered the medium ; " it is an elderly lady ; 
her head-dress is very singular ; she has a white band 
across her forehead." 

From this particular and other descriptive details, 
the lady unmistakably recognized her grandmother, of 
whom she was not thinking. If the medium had 
wished to simulate the faculty, it was easy to follow 
the thought of the lady, whereas, instead of the hus- 



OF MEDIUMS. 213 

band, of whom she was thinking, he sees a woman 
with a peculiarity of head-dress, of which nothing had 
given him the idea. This fact proves another thing, 
— that the sight, with the medium, was not the reflec- 
tion of any person's thought. (See No. 102.) 

6. Somnambulic Mediums. 

172. Somnambulism may be considered as a variety 
of the medianimic faculty, or, rather, they are two 
orders of phenomena very often found combined. The 
somnambulist acts under the influence of his own 
spirit ; it is his soul, which, in moments of emancipa- 
tion, sees, hears, and perceives, outside the limit of 
the senses ; what he expresses, he draws from himself; 
his ideas are, in general, more just than in the normal 
state, his knowledge more extended, because his soul 
is free ; in a word, he lives, by anticipation, the life of 
spirits. 

The medium, on the contrary, is the instrument of 
a foreign intelligence ; he is passive, and what he says 
comes not from himself. To recapitulate : the somnam- 
bulist expresses his own thought, the medium that of 
another. But the spirit who communicates to an ordi- 
nary medium could also as well to a somnambulist ; 
often the state of emancipation of the soul renders this 
communication more easy. Many somnambulists see 
spirits perfectly, and describe them with as much pre- 
cision as the seeing mediums ; they can talk with 
them, and transmit their thought to us ; what they 
say beyond the circle of their own knowledge is often 
suggested to them by other spirits. Here is a remark- 
able example, where the double action of the spirit of 
the somnambulist and of the foreign spirit reveals 
itself in the most unequivocal manner. 



214 BOOK ON MEDIUMS. 

173. One of our friends had for a somnambulist a 
young boy of fourteen or fifteen years of age, of very 
ordinary intelligence, and extremely limited instruc- 
tion. Nevertheless, in somnambulism he gave proofs 
of extraordinary lucidity and great perspicacity. He 
excelled especially in the treatment of diseases, and 
made a great many cures regarded as impossible. 
One day he gave a consultation to a sick person, 
whose malady he described exactly. 

" That is not' all," said they ; " now you must indi- 
cate the remedy." " I cannot," he answered. " My 
angel doctor is not here!' " What do you mean by 
your angel doctor?" " He who dictates to me." " It 
is not you, then, who see the remedies ? " " Why, 
no ; don't I tell you my angel doctor dictates them 
to me ? " 

Thus, with this somnambulist, the action of seeing 
the disease was that of his own spirit, who for that 
needed no assistance, but the indication of the reme- 
dies was given by another ; this other not being there, 
he could say nothing. Alone, he was only a somnam- 
bulist ; assisted by what he called his angel doctor, he 
was a somnambulistic medium. 

174. Somnambulistic lucidity is a faculty that per- 
tains to the organism, and which is entirely indepen- 
dent of the elevation, of the advancement, and even of 
the moral state of- the subject. A somnambulist may, 
then, be very clear, and be incapable of solving certain 
questions, if his spirit be but little advanced. He who 
talks by himself may say good or bad, true or false 
things ; put more or less delicacy or fastidiousness 
into his proceedings, according to the degree of eleva- 
tion or inferiority of his own spirit ; then the assist- 
ance of a foreign spirit may supply his insufficiency ; 



OF MEDIUMS. 215 

but a somnambulist may be assisted by a lying, or 
trifling, or even a bad spirit, as well as mediums ; it is 
here, above all, that the moral qualities have a great 
influence to attract good spirits. (See Book on Spirits, 
Somnambulism, No. 425 ; and in this, the chapter on 
the Moral Influence of the Medium) 

7. Healing Mediums. 

175. We shall here give but a glance at this variety 
of mediums, because this subject requires too extended 
developments for our outline ; we know, besides, that a 
doctor, one of our friends, proposes to treat it in a spe- 
cial work on intuitive healing. We shall say only that 
this kind of mediumship consists principally in the 
gift possessed by some persons of healing by the sim- 
ple touch, by the look, even by the gesture, without 
the help of any medication. It will, doubtless, be said, 
that it is nothing but magnetism. It is evident the 
magnetic fluid here plays a great part ; but when this 
phenomenon is carefully examined, it is easily seen 
that there is something more. Ordinary magnetiza- 
tion is a real treatment, continuous, regular, and me- 
thodical ; in it things happen very differently. Nearly 
all magnetizers are capable of curing, if they know 
how properly to undertake it ; but with healing medi- 
ums the faculty is spontaneous, and some even possess 
it without ever having heard of magnetism. The inter- 
vention of a hidden power, which constitutes medium- 
ship, becomes evident under certain circumstances : it 
is so, particularly, when it is considered that most 
persons, whom we can reasonably qualify as healing 
mediums, have recourse to prayer, which is a real invo- 
cation. (See No. 131.) 



2l6 BOOK ON MEDIUMS. . 

176. Here are the answers to the following questions 
addressed to the spirits on this subject : — 

1. " Can persons endowed with magnetic power be 
considered as forming a variety of mediums ? " 

" You cannot doubt it." 

2. "Yet the medium is an intermediary between 
the spirits and man ; but the magnetizer, drawing his 
strength from within himself, seems not to be the inter- 
mediary of any foreign power." 

" It is an error : the magnetic power resides, doubt- 
less, in the man ; but it is augmented by the action of 
the spirits he calls to his aid. If you magnetize with 
a view to healing, for instance, and you invoke a good 
spirit, who interests himself in you and your patient, 
he augments your strength and your will* he directs 
your fluid, and gives it the necessary qualities." 

3. " But there are very good magnetizers who do 
not believe in spirits." 

" Do yuu think that spirits act only on those who 
believe in them ? Those who magnetize for good pur- 
poses are seconded by good spirits. Every man who 
has a desire to do good undoubtedly calls them ; the 
same as by the desire of evil, and evil intentions, he 
calls the evil." 

4. " Would he who has the power act more effica- 
ciously, should he believe in the intervention of 
spirits ? " 

" He would do things you would look upon as mir- 
acles." 

5. " Have some persons truly the gift of healing by 
the simple touch, without employing magnetic passes ? " 

" Assuredly ; have you not numerous examples of 
it?" 



OF MEDIUMS. 217 

6. " In this case is there magnetic action, or only 
influence of spirits ?" 

" Both ; these persons are veritable mediums, be- 
cause they act under the influence of spirits ; but that 
is not to say they would be writing mediums, as you 
would understand it." 

7. " Can this power be transmitted ? " 

" The power, no ; but the knowledge of the things 
necessary to its exercise where it is possessed. A 
person would not suspect that he has this power if he 
did not believe it has been transmitted to him." 

8. " Can cures be made by prayer alone ? " 

" Yes, sometimes, if God permits ; but perhaps the 
good of the sick person is that he should suffer, and 
then you believe that your prayers are not heard." 

9. " Are there some forms of prayer more efficacious 
for that than others ? " 

" Superstition alone can attach a virtue to certain 
words, and ignorant or lying spirits alone can enter- 
tain such ideas in prescribing forms. Yet it may 
happen that, for persons not much enlightened, and 
incapable of understanding things purely spiritual, the 
employment of a formula helps to give them confi- 
dence ; in this case it is not the form that is efficacious, 
but the faith that is increased by the idea attached to 
the use of the form." 

8. Pneumatographic Meduims. 

177. This name is given to mediums suitable to the 
obtaining of direct writing, which is not given to all 
writing mediums. This faculty is, as yet, extremely 
rare ; it is, probably, developed by exercise ; but, as 
we have said, its practical utility is limited to the 
patent verification of the intervention of an occult 



218 BOOK ON MEDIUMS. 

power in the manifestations. Experience alone can 
prove its possession : a person can try, and also ask it 
of a protecting spirit, through other means of commu- 
nication. According to the degree of power possessed 
by the medium, simple marks, signs, letters, words, 
phrases, and even whole pages are obtained. It suf- 
fices, ordinarily, to fold a piece of paper, put it in 
some place designated by the spirit, for ten minutes, 
or a quarter of an hour, or sometimes longer. Prayer 
and concentration of thought are essential conditions ; 
this is why it may be looked upon as impossible to 
obtain anything in a reunion of persons but little 
serious, or who might not be animated by sympathetic 
and benevolent sentiments. (See Theory of Direct 
Writing, Chapter VIII., Laboratory of the Invisible 
World, No. 127, &c, and Chapter XII., Pneumatog- 
raphy.) 

We shall treat, in a special manner, of writing medi- 
ums in the following chapters. 



Chapter XV. 
WRITING OR PSYCHOGRAPHIC MEDIUMS. 

Mechanical. — Intuitive. — Semi-Mechanical. — Inspired 
or Involuntary Mediums. — Mediums f<or Presenti- 
ments. 

178. Of all the means of communication, manual 
writing is the most simple, the most convenient, and 
the most complete. It is to that all efforts should 
tend, for it permits us to establish with the spirits as 
continuous and regular relations as among ourselves. 
We should cling to it the more, because it is that by 
which the spirits best reveal their nature, and the 
degree of their perfection or inferiority. By the ease 
with which they express themselves, they let us know 
their secret thoughts, and allow us, at the same time, 
to judge and appreciate them at their value. The 
faculty of writing, for a medium, is especially the one 
that is most susceptible of development by exercise. 

Mechanical Mediums. 

179. If certain effects produced in the movements of 
the table, of the basket, or of the planchette that writes, 
be examined, an action exercised directly by the spirit 
en these objects cannot be doubted. 

The basket is, at times, shaken with so much vio- 
lence, that it escapes from the hands of the medium ; 

219 



220 BOOK ON MEDIUMS. 

sometimes, even, it is directed toward certain persons 
in the circle, to strike them ; at other times, its move- 
ments testify an affectionate sentiment. 

The same thing occurs when the pencil is in the 
hand ; often it is thrown forcibly to a distance, or the 
hand, like the basket, is convulsively shaken, and 
strikes the table with anger even when the medium 
is perfectly calm, and astonished not to be master of 
himself. Let us observe, in passing, that these effects 
always denote the presence of imperfect spirits ; those 
really superior are constantly calm, dignified, and be- 
nevolent ; if they are not listened to properly, they 
retire, and others take their place. Thus the spirit- 
can express his thought directly, either by the move- 
ment of an object in the hand of the medium, or by his 
action on the hand itself. 

When the spirit acts directly on the hand, he gives 
to it an impulse completely independent of the will. 
It goes on without interruption, and in spite of the 
medium, as long as the spirit has anything to say, and 
stops when he has finished. 

What characterizes the phenomenon in this case is, 
that the medium has no consciousness of what he 
writes ; absolute unconsciousness constitutes passive 
or mechanical mediums. This faculty is precious, as it 
can leave no doubt of its independence of the thought 
of him who writes. 

Intuitive Mediums. 

1 80. The "transmission of thought takes place by the 
intervention of the medium's spirit, or, rather, of his 
soul ; for by this name we designate the incarnated 
spirit. The foreign spirit, in this case, does not act 
on the hand to make it write ; he does not hold it, 



WRITING OR rSYCHOGRAPIIIC MEDIUMS. 221 

docs not guide it ; he acts on the soul with which he is 
identified. The soul, under this impulse, directs the 
hand, and the hand directs the pencil. 

Let us remark here one important thing to know ; it 
is, that the foreign spirit is not substituted for the soul, 
for he cannot displace it : he controls it at his will, he 
impresses his will upon it. The part of the soul is not 
absolutely a passive one ; it receives the thought of the 
foreign spirit, and transmits it. In this case the medi- 
um is conscious what he writes, though it is not his 
cwn thought ; this is what is called intuitive medium. 

If this be so, it may be said, nothing proves that it is 
any more the thought of a foreign spirit than of the 
medium. The distinction is, in fact, sometimes quite 
difficult to make, but it may happen that this will be 
of little consequence. The suggested thought can 
always be recognized, in that it is never preconceived ; 
it is born as it is written, and often is contrary to the 
idea previously formed ; it may even be beyond the 
knowledge and capacity of the medium. 

The part of the mechanical medium is that of a 
machine, the intuitive medium acts as an interpreter. 
In fact, to transmit the thought, he should understand 
it ; appropriate it in some sort, in order to translate it 
faithfully ; yet this thought is not his — it but passes 
through his brain. Such is exactly the part of the 
intuitive medium. 

Semi- Mechanical Mediums. 

1 8 1. In the purely mechanical medium, the move- 
ment of the hand is independent of the will ; in the 
intuitive medium, the movement is voluntary and 
optional. 

The semi-mechanical medium partakes of both na- 



222 BOOK ON MEDIUMS. 

tures ; he feels an impulse given to his hand in spite 
of himself, but, at the same time, has a consciousness 
of the words as rapidly as they are formed. With the 
first, the thought follows the act of writing ; with the 
second, it precedes it ; with the third, it accompanies 
it. These last mediums are the most numerous. 

Inspired Mediums. 

182. Every person who, whether in the normal state 
or in a state of ecstasy, receives, by the thought, com- 
munications foreign to his preconceived ideas, may be 
ranked in the category of inspired mediums ; which is, 
as may be seen, a variety of intuitive mediumship, with 
this difference, that the intervention of an occult power 
is still less apparent ; for, with the inspired, it is more 
difficult to distinguish between the thought proper and 
that which is suggested. What peculiarly character- 
izes this is its spontaneity. Inspiration comes to us 
from spirits who influence us for good or evil, but it 
is more especially from those who wish us well, and 
whose advice we too often wrongly avoid following. 
It applies to every circumstance in life, in the resolu- 
tions we make ; as far as this goes, we might say every 
one in the world is a medium, for there is no person 
who has not his spirit protectors and familiars, who 
make every effort to suggest salutary thoughts to their 
wards. 

If every one were thoroughly convinced of this 
truth, there would be more frequent recourse to the 
guardian angel in moments when one knows not what 
to say or do. Let us, then, invoke him with fervor 
and confide71.ee in cases of necessity, and we shall be 
more often astonished by the ideas that will come as 
by enchantment, whether we may have something to 



WRITING OR rSYCHOGRAPHIC MEDIUMS. 223 

decide or something to compose. If no idea comes, it 
is because it is necessary for us to wait. 

The proof that the idea that comes unexpectedly is 
one foreign to us, is, that if it had been in us we should 
always have been master of it, and there would be no 
reason it could not have manifested itself at will. He 
who is not blind has only to open his eyes to see when 
he pleases ; so, the same, he who has ideas of his own 
always has them at his disposal ; if they do not come 
at will, it is because he is obliged to draw them from 
other sources. 

In this category may also be classed persons who, 
without being endowed with an extraordinary intelli- 
gence, and without leaving the normal state, have 
flashes of intellectual lucidity which gives them tem- 
porarily an unaccustomed facility of conception and 
elocution, and, in some cases, a presentiment of the 
future. In these moments, justly called, of inspiration, 
ideas abound, are continuous, carry us along, as it were 
of themselves, by an involuntary and almost feverish 
impulse ; it seems to us that a superior intelligence 
comes to our aid, and that our mind is relieved of a 
load. 

183. Men of genius of all kinds — artists, scientists, 
men of letters — are doubtless advanced spirits, capa- 
ble oy tnemselves of understanding and conceiving 
great things ; but it is precisely because they are con- 
sidered capable that the spirits who desire the accom- 
plishment of certain work suggest to them the neces- 
sary ideas ; and thus they are most frequently mediums 
without knowing it. Yet they have a vague intuition 
of a foreign assistance ; for he who appeals to inspira- 
tion makes but an invocation ; if he did not hope to be 



224 BOOK ON MEDIUMS. 

heard, why should he so often cry, " Aid me, my good 
genius ! " 

The following answers confirm this assertion : — 
" What is the primary cause of inspiration ? " 
" Spirits who communicate by the thought." 
" Has not inspiration the revelation of great things 
for its object ? " 

" No ; it often has relation to the most ordinary oc- 
currences of life. For example, you wish to go some- 
where • a secret voice tells you not to do so, for there 
is danger for you ; or it tells you to do a thing you had 
not thought of; that is inspiration. There are very few 
persons who have not been more or less inspired at 
certain moments." 

"An author, a painter, a musician, for instance, 
could they, in moments of inspiration, be considered 
mediums ? " 

" Yes, for in these moments the soul is freer and 
more withdrawn from matter ; it recovers a portion of 
its faculties as spirit, and more easily receives the com- 
munications of other spirits who inspire it." 

Presentiment Mediums. 

184. Presentiment is a vague intuition of future 
things. Some persons have this faculty more or less 
developed ; they may owe it to a kind of double sight, 
which permits them to foresee the consequences of 
present things and the thread of events ; but often, 
also, it proceeds from occult communications, and, in 
this case, to those thus endowed may be given this 
name of presentiment mediums, which is a variety of 
inspired mediums. 



Chapter XVI. 
SPECIAL MEDIUMS. 

Special Aptitudes of Mediums. — Synoptical List of the 
dijfcre?it Varieties of Mediums. 

185. Besides the categories of mediums we have 
enumerated, mediumship presents an infinite variety 
of shades which constitute what are called special 
mediums, who possess peculiar aptitudes not yet de- 
fined, according to the qualities and knowledge of the 
manifesting spirit. 

The nature of the communication always sustains a 
relation to the nature of the spirit, and bears the seal 
of his elevation or inferiority, his knowledge or igno- 
rance ; but, merit being equal in a hierarchical point of 
view, he has undoubtedly a propensity to engage in 
one thing rather than another ; the rapping spirits, for 
instance, never depart from physical manifestations ; 
and among those who give intelligent manifestations 
are spirit poets, musicians, painters, moralists, scientists, 
physicians, &c. We speak of spirits of a middle 
order, for, once arrived at a certain degree, the apti- 
tudes are blended in the unity of perfection. But, 
besides the aptitude of the spirit, there is that of the 
medium, who is an instrument for him, more or less 
suitable, more or less flexible, and in whom he discov- 
ers special qualities that we cannot appreciate. 
15 225 



226 BOOK ON MEDIUMS. 

Let us make a comparison : a very skillful musician 
has in his hands several violins, which, to the ordinary 
eye, will all be very good instruments, but between 
which the consummate artist distinguishes a great 
difference ; he perceives therein shades of exceeding 
delicacy, which make him choose, some and reject 
others, shades which he comprehends rather by intui- 
tion than by anything he can define in them. It is 
the same with respect to mediums ; with equal quali- 
ties in the medianimic power, the spirit will give the 
preference to one or to the other, according to the 
kind of communication he desires to make. Thus, for 
instance, persons, as mediums, write admirable poems, 
though in the ordinary conditions they never knew 
how, nor could compose two verses ; others, on the 
contrary, who are poets, and who, as mediums, have 
been able to write only prose, in spite of their desire. 

The same with drawing, music, &c. 

There are those who, without having, by themselves, 
any scientific knowledge, have a more special aptitude 
for receiving scientific communications ; others are for 
historical studies ; others serve more easily as inter- 
preters for spirit moralists ; in a word, whatever may 
be the flexibility of the medium, the communications 
he receives with most facility have, generally, a special 
seal ; there are even those who never emerge from a 
certain circle of ideas, and when they are taken from 
that, they have but incomplete, laconic, and often false, 
communications. Aside from the causes of aptitude, 
the spirits communicate more or less willingly by such 
or such an intermediary, according to their sympa- 
thies ; so, all other things being equal, the same spirit 
will be much more explicit with certain mediums, 
solely because they suit him better. 






SPECIAL MEDIUMS. 227 

186. It would then be an error, if, having at hand a 
good medium, even one who writes with the utmost 
facility, we should from that alone expect to obtain 
good communications of all kinds. The primary con- 
dition certainly is, to be assured of the source where 
they emanate, that is, of the qualities of the spirit who 
transmits them ; but it is not the less necessary to be 
careful of the qualities of the instrument given to the 
spirit : we must, then, study the nature of the medium, 
as we study the nature of the spirit, for these are the 
two essential elements for obtaining a satisfactory 
result. There is a third, that plays an equally impor- 
tant part — the intention, the secret thought, the more 
or less praiseworthy sentiment of the interrogator ; 
and so it may be said, To obtain a good communication, 
it must emanate from a good spirit ; that this good spirit 
may be able to transmit it, he must have a good instru- 
nu nt ; that he may desire to transmit it, the motive must 
suit him. 

The spirit, who reads in the thought, judges if the 
/question proposed merits a serious answer, and if 
the person who addresses him is worthy to receive it : 
in a contrary case, he does not lose his time sowing 
good seed on stony ground ; and then trifling, mock- 
ing, spirits take his place, because, troubling themselves 
very little about the truth, they do not look at things 
so closely, and are usually but little scrupulous as to 
the end or means. 

We here sum up the principal kinds of mediumship, 
before presenting a kind of synoptical list, comprising 
those we have already described in the preceding 
chapters, indicating the numbers of those to which we 
shall add further details. 

We have grouped the different varieties of mediums 



228 BOOK ON MEDIUMS. 

by analogy with causes and effects, but do not propose 
there shall be anything absolute in this classification. 
Some are frequently met, others are rare and excep- 
tional, which we have taken care to mention. These 
last indications have all been furnished by spirits, 
who, besides, have reviewed this descriptive list with 
an exceedingly particular care, and have completed it 
by numerous observations and new categories, so that 
it may be said to be their entire work. We have in- 
dicated by quotation marks their textual observations 
when we have thought it necessary to make them more 
prominent. They are mostly from Erastus and Soc- 
rates. 

187. Mediums may be divided into two great 
classes. 

Mediums for Physical Effects. Those who have 
the power to induce material effects or ostensible 
manifestations. (No. 160.) 

Mediums for Intellectual Effects. Those who 
are more especially proper to receive and transmit 
intelligent communications. (No. 65, &c.) 

All the other varieties more or less directly belong 
to one or the other of these classes ; some pertain to 
both. If the different phenomena produced under 
medianimic influence are analyzed, it will be seen that 
in all there is a physical effect, and that to the physical 
effects are most often joined an intelligent one. The 
boundary between the two is sometimes difficult to 
establish ; but that is of no consequence. We com- 
prehend under the denomination Mediums for Intellec- 
tual Effects those who can more specially serve as 
intermediaries for regular and continuous communica- 
tions. (No. 133.) 



SPECIAL MEDIUMS. 229 

Varieties common to all Kinds of Mediums hip. 

188. Sensitive Mediums. Persons susceptible to the 
presence of spirits by a general or local, a vague or 
material impression. Most of them distinguish the 
spirits, good or bad, by the nature of the impression. 

" Delicate and very sensitive mediums should ab- 
stain from communications with violent spirits, or those 
whose impression is painful, because of the fatigue re- 
sulting from it." 

Natural or Unconscious Mediums. Those who pro- 
duce the phenomena spontaneously, without any par- 
ticipation of their will, and often against it. (No. 161.) 

Optional or Voluntary Mediums. Those who have 
the power of inducing the phenomena by an act of 
their will. (No. 160.) 

" Whatever may be this will, they could do nothing 
should the spirits refuse, which proves the intervention 
of a foreign power." 

Special Varieties for Physical Effects. 

189. Tipping Mediums. Those by whose influence 
noises and rappings are produced. A very common 
variety, with or without the will. 

Moving Mediums. Those who produce the move- 
ment of inert bodies. Very common. (No. 61.) 

Mediums for Translations and Suspe?tsions. Those 
who produce the aerial translations and the suspension 
in space, without support, of inert bodies. There are 
those who can raise themselves. More or less rare, 
according to the development of the phenomenon ; very 
rare in/ the latter case. (Nos. 75, &c, and No. 80.) 

Musical Mediums. They induce the playing of in- 



230 BOOK ON MEDIUMS. 

struments without contact. Very rare. (No. 74, ques- 
tion 24.) 

Mediums for Apparitions . Those who can induce 
fluidic or tangible apparitions visible to those present. 
(No. 100, question 27, and No. 104.) 

Mediums for Materialization. Those who can serve 
as auxiliaries to the spirits, to bring material objects. 
A variety of the moving mediums, and mediums for 
translations. Exceptional. (No. 96.) 

Nocturnal Mediums. Those who obtain certain 
physical effects only in obscurity. I give the answer 
of a spirit to the question, if these mediums may be 
considered as forming a variety. 

" A specialty may certainly be made of it ; but this 
phenomenon pertains rather to surrounding conditions 
than to the nature of the medium or the spirits. I 
should add that some escape this influence of the sur- 
roundings, and that most of the nocturnal mediums 
could, by practice, succeed as well in the light as in the 
darkness. This variety is not very numerous ; and it 
must be said, that under cover of this condition, which 
allows so much liberty in the employment of tricks, 
ventriloquism, and acoustic pipes, charlatans have too 
often played upon credulity, passing themselves off for 
mediums in order to make money. But what matter ? 
Private as well as public jugglers will be cruelly un- 
masked, and the spirits will prove to them that it is 
not good to interfere with their affairs. Yes, I repeat 
it, certain charlatans will be rapped over the fingers in 
a rude enough fashion to disgust them with the part 
of false mediums. Besides, all that is but for a time. 

" Erastus." 

Pneumatographic Mediums. Those who obtain direct 



SPECIAL MEDIUMS. 23 1 

writing. A very rare phenomenon, and one very easy 
to imitate by jugglery. (No. 177.) 

Remark. The spirits have insisted, against our 
opinion, in classing direct writing among the physical 
phenomena, for the reason, they say, that " intelli- 
gent effects are those by which the spirits use the 
cerebral material of the medium, which is not the case 
in direct writing ; the action of the medium is here 
wholly material, while with the writing medium, even 
when entirely mechanical, the brain always plays an 
active part." 

Healing Mediums. Those who have the power of heal- 
ing or soothing by laying on of hands, or by prayer. 

" This faculty is not essentially medianimic ; it be- 
longs to all true believers, whether they are mediums 
or not ; it is often only an exaltation of magnetic power, 
fortified, in case of need, by the concurrence of good 
spirits." (No. 175.) 

Excitative Mediums. Persons who have the power 
of developing in others, by their influence, the faculty 
of writing. 

" This is rather a magnetic effect, than mediumship 
proper, for nothing proves the intervention of a spirit. 
In all cases it belongs to the order of physical effects. 
(See chapter on the Formation of Mediums) 

Special Mediums for Intellectual Effects. — Various 
Aptitudes. 

190. Hearing Mediums. Those who hear spirits. 
Quite common. (No. 165.) 

" There are many who imagine they hear, when it is 
only imagination.". 

Spcaki?ig Mediums. Those who speak under the in- 
fluence of spirits. Quite common. (No. 166.) 



232 BOOK ON MEDIUMS. 

Seeing Mediums. Those who see spirits in a waking 
state. 

The accidental or unforeseen sight of a spirit under 
particular circumstances is quite frequent ; but the 
habitual or optional sight of spirits without distinc- 
tion is exceptional. (No. 167.) 

" It is an aptitude to which the actual state of the 
organs is opposed ; this is why you must not always 
believe the word of those who say they see spirits." 

Inspired Mediums. Those to whom thoughts are 
suggested by spirits, most often against their will, be 
it for the ordinary acts of life, or for great intellectual 
labors. (No. 182.) 

Mediums for Presentiments. Persons who, under 
certain circumstances, have 'a vague intuition of ordi- 
nary future events. (No. 184.) 

PropJietic Mediums. A variety of the inspired or pre- 
sentiment mediums ; they receive, by God's permission, 
and with more precision than presentiment mediums, 
the revelation of future events of a general interest, and 
which they are charged to make known to men for 
their instruction. 

" If there are true prophets, still more are there of 
false ones, and of those who take the dreams of their 
imagination for revelations, when they are not im- 
postors who pretend to be prophets, from ambition." 
(See Book on Spirits, No. 624, Characters of the true 
prophets.) 

Somnambulistic Mediums. Those who, in a state 
of somnambulism, are assisted by spirits. (No. 172.) 

Ecstatic Mediums. Those who, in a state of ecstasy, 
receive revelations from spirits. 

" Many ecstatics are the sport of their own imagina- 
tion, and of deceiving spirits, who profit by their exal- 



SPECIAL MEDIUMS. 233 

tation. Those who deserve perfect confidence are very 
rare." 

Painting and Drawing Mediums. Those who paint 
or draw under the influence of spirits. We speak of 
those who obtain serious things, for this name cannot 
be given to certain mediums who are made to draw, by 
mocking spirits, things so grotesque that the merest 
scholar would disavow them. Frivolous spirits are 
imitators. At the time when the remarkable draw- 
ings of Jupiter appeared, there arose a great number 
of pretended drawing mediums, with whom the mock- 
ing spirits amused themselves by making them draw 
the most ridiculous things. One of them, among 
others, wishing to outdo the drawings of Jupiter, in 
dimensions, at least, if not in quality, made a medium 
draw a monument covering sheets enough to have 
reached two stories high. Many others drew so-called 
portraits which were veritable caricatures. {Revue 
Spirit e, August, 1858.) 

Medium Musicians. Those who execute, compose, 
or write music under the influence of spirits. There 
are mechanical, semi-mechanical, intuitive, and inspired 
medium musicians ; the same as for literary communica- 
tions. (See Mediums for Musical Effects) 

Varieties of Writing Mediums. 

I. According to the Methods of Execution. 

191. Writing or Psycliograpliic Mediums. Those 
who have the faculty of writing under the influence of 
spirits. 

Mechanical Writing Mediums. Those whose hand 
receives an involuntary impulse, and who have no con • 
sciousness of what they write. Very rare. (No. 179.) 



234 BOOK ON MEDIUMS. 

Semi-mechanical Mediums. Those whose hand moves 
involuntarily, but who have instantaneous conscious- 
ness of the words or phrases as they write them. The 
most common. (No. 181.) 

Intuitive Mediums. Those to whom the spirit com- 
municates by the thought, and whose hand is guided 
by the will. They differ from inspired mediums, inso- 
much as these last have no need to write, while the 
intuitive medium writes the thought suggested to him 
instantaneously on any given and induced subject. 
(No. 1 80.) 

" They are very common, but also very subject to 
error, because often they cannot distinguish what 
emanates from the spirits, and what from their own 
ideas.'* 

Polygrapliic Mediums. Those whose writing changes 
with the spirit who communicates, or who are apt to 
reproduce the writing the spirit had during his life. 
The first case is very common ; the second — that of 
the identity of the writing — is more rare. (No. 219.) 

Polyglot Mediums. Those who have, the faculty of 
speaking or writing in languages unknown to them. 
Very rare. 

Illiterate Mediums. Those who write as mediums, 
without knowing how to read or write in the ordinary 
state. 

" More rare than the preceding ; there is a much 
greater material difficulty to overcome." 

2. According to the Development of the Faculty. 

192. Novice Mediums . Those in whom the faculty is 
not yet fully developed, and who lack the necessary 
experience. 

Unproductive Mediums. Those who can succeed in 



SPECIAL MEDIUMS. 235 

obtaining only insignificant things — monosyllables, 
signs, or letters, without connection. (See chapter on 
Formation of Mediums) 

Formed or Complete Mediums. Those in whom the 
medianimic faculties are completely developed, who 
transmit the communications they receive with facility 
and promptitude, without hesitation. It may be readily 
supposed that this result is not obtained without prac- 
tice, while with novice mediums the communications 
are slow and difficult. 

Laconic Mediums. Those whose communications, 
though easy, are brief and without development. 

Explicit Mediums. The communications they obtain 
have all the fullness and extent that a perfect writer 
can attain. 

" This aptitude is due to the expansion and the 
facility of habit, often acquired in a short time, while 
experience is the result of a serious study of all the 
difficulties presented in the practice of Spiritism. Ex- 
perience gives the medium the tact necessary to 
appreciate the nature of the spirits, who manifest 
themselves, to judge their qualities, good or bad, by 
the minutest signs, to discern the frauds of deceiving 
spirits, who shelter themselves under the appearance 
of truth." 

The importance of this quality, in default of which 
all others are without real utility, may be easily com- 
prehended ; the trouble is, many mediums confound 
experience, fruit of study, with aptitude, product of 
organization ; they believe themselves " passed mas- 
ters " because they write easily ; they repudiate all 
advice, and become the prey of lying and hypocritical 
spirits, who take them captive by flattering their pride. 
(See after, chapter on Obsession) 



236 BOOK ON MEDIUMS. 

Flexible Mediums. Those in whom the faculty is 
most easily adapted to various kinds of communica- 
tions, and by whom all spirits, or nearly all, can mani- 
fest themselves spontaneously, or by invocation. 

" This variety of mediums approach very nearly to 
sensitive mediums." 

Exclusive Mediums. Those by whom one spirit man- 
ifests himself by preference, and even to the exclusion 
of all others. 

" This is always owing to a defect in flexibility ; when 
the spirit is good, he may attach himself to the medi- 
um from sympathy, and with a praiseworthy object ; 
when he is bad, it* is always with a view to bringing 
the medium into subjection to him. It is a defect j 
rather than a good quality, and almost obsession." 
(See chapter on Obsession) 

Mediums for Invocation. Flexible mediums are most 
fitted for this kind of communication, and to the ques- 
tions in detail that may be addressed to spirits. 
There are, under this head, mediums who are entirely 
special. 

" Their answers are. almost always limited to a re- 
stricted outline, incompatible with the development of 
general subjects." 

Mediums for Spontaneous Dictations . They receive, 
by preference, spontaneous communications from spir- 
its who come without being called. When this faculty 
is special with a medium, it is difficult, sometimes even 
impossible, to make an invocation by him. 

" Yet they are better furnished than those of the 
preceding shade. Understand that by furnishing here 
is understood cerebral material ; for there needs often, 
I will even say always, a greater amount of intelli- 
gence for spontaneous dictations than for invocations. 



SPECIAL MEDIUMS. 2tf 

Understand here, by spontaneous dictations, those 
which really deserve this name, and not a few incom- 
plete phrases, or some ordinary thoughts to be found 

in every human head-piece. 

> 
3. According to the Kind and, Speciality of the Com- 
munications. 

193. Versifying Mediums. They obtain, more easily 
than others, communications in verse. Very common 
for bad verses, very rare for good ones. 

Poetic Mediums. Without obtaining verse, the com- 
munications they receive are somewhat vaporous and 
sentimental ; nothing expresses roughness : they are, 
more than others, suited to the expression of tender 
and affectionate expressions. All is vague, and it 
would be useless to ask anything exact of them. Very 
common. 

Positive Mediums. Their communications have, in 
general, a character of clearness and precision which 
is easily accommodated to circumstantial details and 
_exact teachings. Quite rare. 

Literary Mediums. They have neither the vagueness 
of poetic mediums, nor the matter of fact of positive 
mediums ; but they discuss with sagacity ; their style 
is correct, elegant, and often remarkably eloquent. 

Incorrect Mediums. They can obtain very good 
things, thoughts of irreproachable morality ; but their 
style is diffuse, incorrect, full of repetitions and im- 
proper terms. 

" Material incorrectness of style is, generally speak- 
ing, the fault of want of intellectual culture of the 
medium, who is not, in this respect, a good instrument 
for the spirit ; the spirit attaches lit tit importance to 
it ; for him, the essential thing is the thought, and he 



238 BOOK ON MEDIUMS. 

leaves you free to give it a suitable form. It is not the 
same with the false and illogical ideas a communica- 
tion may enclose ; they are always an indication of the 
inferiority of the spirit." 

Historical Mediums. Those who have a special ap- 
titude for historical developments. This faculty, like 
all the others, is independent of the knowledge of the 
mediums ; for unlearned persons, and even children, 
are often seen to treat of subjects far above their men- 
tal caliber. A rare variety of positive mediums. 

Scientific Mediums. We do not say scientists, for 
they may be very ignorant, and, notwithstanding that, 
they may be more especially suited to communications 
relating to the sciences. 

Medical Mediums. Their speciality is to serve more 
easily as interpreters to spirits for medical prescrip- 
tions. They must not be confounded with Jiealing 
mediums, for these absolutely do nothing but transmit 
the thought of the spirit, and have, by themselves, no 
influence. Quite common. 

Religious Mediums. They receive, more especially, 
communications of a religious character, or those that 
treat questions of religion without regard to their 
beliefs or their habits. 

Moral Philosophic Mediums. Their communications 
have usually for their object questions of morals and 
higher philosophy. Very common for morals. 

" All these shades are varieties of aptitudes of good 
mediums. As to those who have a special aptitude 
for certain communications, scientific, historical, medi- 
cal, or others, beyond their actual caliber, be sure they 
have possessed these knowledges in another existence, 
and that theyfiave remained with them in a latent 
state ; they make a part of the cerebral material 



SPECIAL MEDIUMS. 239 

necessary to the spirit who manifests himself; they 
are the elements which facilitate the way for him to 
communicate his own ideas ; for these mediums are but 
instruments for him, more intelligent and more easily 
managed than an animal would be. | Erastus." 

Mediums for Trivial and Obscene Communications . 
These words indicate the kind of communications that 
certain mediums habitually receive, and the nature of 
the spirit who makes them. Whoever has studied the 
spirit world in all the degrees of its scale, knows that 
there are those whose perversity equals that of the 
mast depraved men, and who are pleased to express 
their thoughts in the grossest terms. Others, less 
abject, are contented with trivial expressions. These 
mediums should desire to be relieved from the pref- 
erence these spirits accord them, and should envy 
those who, in the communications they receive, have 
never had an unwholesome word. One must have a 
strange aberration of ideas, and an utter divorce from 
good sense, to believe such language could be that 
of good spirits. 

4. According to the Physical Qualities of the Mediums. 

194. Calm Mediums. They always write with a cer- 
tain slowness, and without experiencing the least agi- 
tation. 

Rapid Mediums write with a rapidity greater than 
they could voluntarily, in the ordinary state ; spirits 
communicate with them with the velocity of lightning ; 
it might be said, they have a superabundance of fluid, 
which permits their instantaneous identification with 
the spirit. This quality has sometimes its incon- 
venience, the rapidity of the writing making it very 
difficult to read for anv other but the medium. 



240 BOOK ON MEDIUMS. 

" It is also very fatiguing, for it expends too much 
fluid uselessly." 

Convulsive Mediums. They are in an almost feverish 
state of over-excitement ; their hand, and sometimes 
their whole person, is agitated with a trembling they 
cannot master. The primary cause is, without doubt, 
in the organization, but it depends also much on the 
nature of the spirits who communicate with them ; 
good and benevolent spirits always make a gentle and 
agreeable impression ; the bad, on the contrary, a 
painful one. 

" Mediums should use but rarely their medianimic 
faculty, where the too frequent use of it may affect the 
nervous system." (Chapter on Identity, distinction 
between good and bad spirits.) 

5. According to the Moral Qualities of the Medium. 

195. We mention them summarily to memorize and 
comphete the list ; but they will be developed by and 
by in the special chapters, — On the Moral Influence 
of Mediums ; On Obsession ; On Identity of Spirits ; 
and others to which we call particular attention ; the 
influence which the qualities and whims of the medi- 
ums can exercise on the certainty of communications, 
and who are those we can reasonably consider imper- 
fect mediums, or good ones, will then be seen. 

Imperfect Mediums. 

196. Obsessed Mediums. Those who cannot rid them- 
selves of importunate and deceiving spirits, but who 
are not deceived. 

Fascinated Mediums. Those who are directed by 
deceiving spirits, and are deluded in the nature of the 
communications they receive. 



SPECIAL MEDIUMS. 24 1 

Subjugated Mediums. Those who are subjected to 
a moral, and often material domination, on the part of 
bad spirits. 

Trifling Mediums. Those who do not accept their 
faculty as serious, and use it only for amusement, or 
for futile things. 

Indifferent Mediums. Those who draw no moral 
profit from the instructions, and in no way modify 
their conduct or their habits. 

Presumptuous Mediums. Those who pretend that 
they alone are en rapport with superior spirits. They 
believe in their own infallibility, and regard as inferior 
and erroneous all that does not emanate from them. 

Haughty Mediums. Those who are vain of the com- 
munications they receive ; they think they have noth- 
ing more to learn of Spiritism, and do not take to 
themselves the lessons they often receive on the part 
of the spirits. They are not contented with the fac- 
ulties they possess ; they would have ail. 

Susceptible Mediums. A variety of the haughty 
mediums ; they are wounded by the criticisms of 
which their communications may be the object ; they 
are angry at the least contradiction, and if they show 
what they obtain, it is to have it admired, and not to 
ask advice. Generally, they take an aversion to the 
persons who do not applaud them without reserve, 
and desert the reunions they cannot impose upon and 
control. 

" Let them go and strut elsewhere, and seek ears 
more complaisant, or withdraw into isolation ; the re- 
unions they deprive of their presence do not sustain a 
very great loss. EttASTUs." 

Mercenary Mediums. Those who sell their faculty. 

Ambitious Mediums. Those who, without putting a 
16 



242 BOOK ON MEDIUMS. 

price on their faculty, yet hope to draw from it some 
advantages. 

Insincere Mediums. Those who, having real facul- 
ties, simulate those they have not, for the sake of being 
important. The title of medium cannot be given to 
those who, having no medianimic faculty, produce 
effects only by jugglery. 

Egotistic Mediums. Those who use their faculty 
only for personal use, and keep for themselves all the 
communications they receive. 

Jealous Mediums. Those who see with envy other 
mediums better appreciated, and who are their supe- 
riors. 

All these bad qualities have, necessarily, their coun- 
terparts in good. 

Good Mediums. 

197. Serious Mediums. Those who use their faculty 
only for good and for really useful purposes ; they would 
consider it profaned if used for the satisfaction of the 
curious and indifferent, or for trifles. 

Modest Mediums. Those who take no merit to 
themselves for the communications they receive, how- 
ever beautiful they may be ; they regard themselves, 
in connection with it, as strangers, and do not consider 
themselves proof against mystifications. Far from 
avoiding disinterested advice, they solicit it. 

Devoted Mediums. Those who understand that the 
true medium has a mission to fulfill, and should, when 
it is necessary, sacrifice tastes, habits, pleasures, time, 
and even his material interests, to the good of others. 

Certain Mediums. Those who, with facility of exe- 
cution, deserve the most confidence, by their own 
character, the elevated nature of the spirits, whose 



SPECIAL MEDIUMS. 243 

assistants they are, and who are the least exposed to 
be deceived. We shall see, by and by, that this secu- 
rity depends not at all on the names, more or lcsr, 
respectable, that the spirits take. 

"It is incontestable, you can readily see, that thus 
criticising the qualities and whims of mediums, will 
excite contrarieties, and even animosities, with some ; 
but what matter ? Mediumship is spreading day by 
day, and more and more, and the medium who would 
take these reflections amiss would prove one thing — 
that he is not a good medium, or is assisted by bad 
spirits. Then, too, as I have already said, it is but 
for a time ; and bad mediums, or those who abuse 
or misuse their faculties, will suffer the sad conse- 
quences, as somejiave already done ; they will learn 
to their cost what it is to turn to the profit of their 
worldly passions a gift which God has given them for 
their moral advancement. If you cannot lead them 
into the good path, pity them, for I can tell you they 
are cast away by God. Erastus." 

" This descriptive list is of great importance, not 
only for sincere mediums, who will truly seek, in read- 
ing it, to avoid the dangers to which they are exposed, 
but also for those who make use of mediums, because 
it will show them what they may rationally expect in 
it. It should be always kept in view by every one 
engaged in manifestations, the same as the Spirit 
Scale, which is its complement : these two descriptive 
lists sum up all the principles of the doctrine, and will 
contribute more than may be supposed to restore 
Spiritism to its true mission. Socrates." 

198. All these varieties of mediums present infinite 
degrees in their intensity : there are many which con- 
stitute but shades, properly speaking, but which are 



244 BOOK ON MEDIUMS. 

not the less effects of special aptitudes. It may easily 
be supposed that the faculty of a medium being rigor- 
ously circumscribed to one single kind is quite rare ; 
the same medium can, doubtless, have several tenden- 
cies, but there is always a governing one, and to the 
cultivation of that one he should devote himself if it 
be useful. 

It is a serious wrong to wish to press to the devel- 
opment a faculty one does not possess : all those 
whose germs are seen to be within us should be culti- 
vated, but to pursue the others is, in the first place, to 
lose time, and, in the second place, to lose, perhaps, 
— weaken, certainly, — those with which we are en- 
dowed. 

" When the principle, the germ of a faculty, exists, 
it is always shown by unequivocal signs. By adhering 
to his speciality the medium may excel, and obtain 
grand and beautiful things ; in trying to do all, he will 
do nothing well. Be it remarked, in passing, that the 
desire to extend indefinitely the circle of his faculties 
is a haughty presumption that the spirits never leave 
unpunished ; the good always abandon the presump- 
tuous, who thus become the sport of lying spirits. 

" Unhappily, it is not rare to see mediums discontent- 
ed with the gifts they have received, and aspire, from 
self-love or ambition, to possess exceptional faculties, 
that they may be noticed ; this presumption destroys 
their most precious quality — that of sure mediums. 

u Socrates." 

199. The study of the speciality of mediums is 
necessary, not only for these, but for the invocator. 
According to the nature of the spirit whom it is desired 
to call, and the questions to be addressed to him, it is 
proper to choose the medium most suitable to the 



SPECIAL MEDIUMS. 245 

purpose ; to take the first one at hand is to be ex- 
posed to the reception of incomplete or erroneous 
answers. Let us take a comparison from ordinary 
usage. An editorial, even a simple copy, would not be 
confided to the first comer, because he might know 
how to write. A musician wants a bit of singing exe- 
cuted, of his own composition ; he has at his disposal 
several singers, all skillful ; yet he does not take by 
chance : he will choose for his interpreter the one 
whose voice, expression, all whose qualities, in fact, 
best answer to the nature of the music. The spirits 
do the same with regard to the medium, and wc 
should do as do the spirits. 

It is, besides, to be remarked, that the shades that 
medmmship presents, and to which others might be 
added, are not always related to the character of the 
medium ; thus, for instance, a medium naturally gay 
and jovial, might habitually have grave, even severe 
communications, and vice versa ; here, again, is an evi- 
dent proof that he acts under a foreign influence. We 
shall return to this subject in the chapter that treats 
of the Moral Influence of the Medium. 



Chapter XVII. 

FORMATION OF MEDIUMS. 

Development of Mediums hip. — Change of Writing. — 
Loss and Suspension of Mediums hip. 

Development of Mediums hip. 

200. We shall speak here especially of writing medi- 
ums, because that is the most wide-spread mediumship, 
and because it is, at the same time, the simplest and 
most convenient, that which gives the most satisfactory 
and most complete results ; it is also the one all per- 
sons desire. Unhappily, up to this time there is no 
diagnostic that can indicate, even approximately, the 
possession of this faculty ; the physical signs in which 
some have believed they could discover such indica- 
tions have in them no certainty. It is found in chil- 
dren and in the aged, among men and among women, 
whatever may be the temperament, the state of health, 
the degree of intellectual or moral development. There 
is but one single means to prove its existence ; that is 
to make the trial. 

Writing can be obtained, as we have seen, by means 
cf baskets and planchettes, or directly with the hand ; 
this last method being the easier, and, we may say, the 
only one at present employed, it is the one to which 
we shall give the preference. The process is of the 
simplest : it consists solely in taking pencil and paper, 

246 






FORMATION OF MEDIUMS. 247 

and the position of writing, without other preparation ; 
but to succeed, several recommendations are indis- 
pensable. 

201. As a material point, we recommend the avoid- 
ance of everything that can interfere with the free 
motion of the hand ; it is even preferable that it should 
not rest at all on the paper. The point of the pencil 
should rest enough to trace, but not enough to experi- 
ence any resistance. All these precautions are. use- 
less when the person has come to write easily, for 
then no obstacle can arrest it : these are only the pre- 
liminaries of the scholar. 

202. It is indifferent whether the pen or the pencil 
be used ; some mediums prefer the pen ; but it is only 
convenient to those who are formed and who write 
steadily ; there are some who write with such velocity 
that the use of the pen would be almost impossible, or, 
at least, very inconvenient ; it is the same when the 
writing is jerky and irregular, or when violent spirits 
are communicating, who strike with the point, and 
break it, tearing the paper. 

203. The desire of all who aspire to be mediums is, 
naturally, to be able to converse with the spirits of 
persons who are dear to them ; but they must moderate 
their impatience, for communication with an especial 
spirit frequently offers material difficulties that render 
it impossible for the beginner. In order that a spirit 
may communicate, there must be between him and the 
medium fluidic relations, which are not always instantly 
established ; it is only as the faculty is developed that 
the medium acquires, little by little, the fitness to enter 
into relation with the first comer. It may be, then, 
that the one with whom communication is desired may 
not be in propitious condition to make it, notwithstand- 



248 BOOK ON MEDIUMS. 

ing Jiis presence, as it may also be that he has neither the 
possibility nor the permission to come at the call that 
is made. This is why it is best, in the beginning, not 
to persist in asking for one spirit to the exclusion of 
alt others ; for it often happens that fluidic relations are 
not established with that one most easily, whatever 
may be the sympathy for him. So, before expecting 
to obtain communications from such or such a spirit, 
it is necessary to press the development of the faculty, 
and for that purpose make a general appeal, and, above 
all, address yourself to your guardian angel. 

There is no particular form to be used ; whoever 
pretends to give one may boldly be taxed with jug- 
glery, because, for spirits, form is nothing. The in- 
vocation should always be made in the name of God ; 
it may be made in the following terms, or in something- 
equivalent : / pray Almighty God to permit a good 
spirit to communicate with me, and make me write ; I 
pray, also, my guardian angel kindly to help me, and 
drive away bad spirits. Then wait until a spirit mani- 
fests himself by writing something. It may be that it 
will be the one desired, or it may be the spirit of a 
stranger, or the guardian angel ; in any case he gen- 
erally makes himself known by writing his name ; but 
then comes the question of identity, one that requires 
the most experience, for there are few beginners who 
are not liable to be deceived. We treat of this after- 
ward in a special chapter. 

When it is desired to call certain spirits, it is very 
essential, in the beginning, to address only those 
known to be good and sympathetic, and who might 
have a motive for coming, as relations or friends. In 
this case the invocation might be thus expressed : In 
tJie name of Almighty God I pray the spirit of such a 



FORMA TION OF MEDIUMS. 249 

one, to communicate with me : or, I pray Almighty God 
to permit tlie spirit of so and so to communicate with 
me : or any other form answering to the same thought. 
It is not the less necessary that the first questions 
should be so contrived that the answer may be simply 
yes or no, as, for instance, Are you there? Will you 
answer me ? Can you make me write ? &c. Later this 
precaution will be useless : we are speaking only of the 
beginning, when the relation is to be established : the 
essential thing is, that the question be not useless ; that 
it does not pertain to things of private interest ; and 
above all, that it be the expression of a benevolent' and 
sympathetic sentiment for the spirit addressed. (See, 
later, the special chapter on Invocations.) 

204. One thing still more important to observe 
than the mode of appeal, is calm and concentration of 
thought joined to an ardent desire and a firm will to 
succeed ; and, by will, we do not understand an ephem- 
eral will, that acts by jerks, and is, at each minute, 
interrupted by other preoccupations ; but a serious, 
persevering, sustained will, without impatience or fever- 
ish desire. Concentration of thought is favored by 
solitude, silence, and the removal of all that might dis- 
tract the attention. But one thing more remains to be 
done ; every day renew the effort for ten minutes or a 
quarter of an hour, and that during fifteen days, a 
month, two months, and more if necessary : we know 
mediums who were not formed until after six months' 
practice, while others write easily from the first. 

205. To avoid useless attempts, a serious and ad- 
vanced spirit can be interrogated through another 
medium ; but we must here remark that when the 
question of whether a person is or is not a medium is 
addressed to the spirits, they almost always answer 



250 BOOK ON MEDIUMS. 

affirmatively, which yet does not prevent the efforts 
from being unfruitful. This may be very naturally 
explained. A general question is put to the spirit ; he 
answers in a general manner ; for, as every one knows, 
nothing is more elastic than the medianimic faculty, 
as it can be displayed under the most varied forms, 
and in very different degrees. A person thus may 
be a medium without perceiving it, and in a different 
sense from the one thought of. To this vague ques- 
tion, Am I a medium ? the spirit may answer, Yes : to 
the more exact one, Am I a writing medium ? he may 
answer, No. The nature of the spirit questioned must 
also be taken into consideration ; there are some so 
trifling and so ignorant that they answer at random, 
like veritable dunces : this is why we say, address en- 
lightened spirits, who usually answer these questions 
willingly, and indicate the best method to pursue if 
there is a possibility of success. 

206. One method, which often succeeds, consists in 
employing as temporary auxiliary a good, flexible writ- 
ing medium already formed. If he rests his hand or 
his fingers on the hand that is wanted to write, it is 
seldom that it does not succeed immediately : this is 
easily comprehended : the hand that holds the pencil 
becomes, in a manner, an appendage to the hand of 
the medium, like a basket or a planchette ; but that 
does not prevent this exercise from being very useful 
when it can be done, inasmuch as if, often and regu- 
larly repeated, it helps to overcome the material ob- 
stacle, and develop the faculty. Magnetizing strongly 
the arm and hand will sometimes suffice ; often even 
the magnetizer may simply rest his hand on the 
shoulder, and we have seen persons write at once 
under this influence. The same effect may be pro- 



FORMA TIOX OF MEDIUMS. 25 I 

duced without contact, by the sole effort of will. It 
may easily be seen that the confidence of the mag- 
netizer to produce this result will make a great differ- 
ence, and that a skeptical one would have little or no 
action. 

The concurrence of an experienced guide is, besides, 
sometimes useful to make the beginner observe a num- 
ber of little precautions, which he often neglects, to the 
detriment of the rapidity of his progress ; and especially 
to enlighten him on the nature of the first questions, 
and the manner of proposing them. His part is that 
of a professor, to be dispensed with when the person 
is sufficiently skillful. 

207. Another means, that may also powerfully con- 
tribute to the development of the faculty, consists in 
gathering together a certain number of persons all 
animated by the same desire and by a community of 
intention ; then let all simultaneously, in absolute 
silence, and with a religious concentration, try to 
write, each appealing to his guardian angel or to 
some sympathetic spirit. One of them may, without 
special designation, and for all the members of the 
assembly, make a general appeal to good spirits, say- 
ing, for instance, /;/ the name of Almighty God, we 
fray good spirits to please communicate by the persons 
here present. It is very seldom that among the num- 
ber there will not be some who give prompt signs of 
mediumship, or even write easily in a very short time. 

This can be readily explained. Persons united by a 
community of intention form a collective whole, whose 
power and susceptibility are increased by a kind of 
magnetic influence which aids in the development of 
the faculty. Among the spirits attracted by this con- 
course of wills, there are some who find the instrument 



252 BOOK ON MEDIUMS. 

suited to them ; if not one, it will be another, and they 
profit by it. 

This method is suited to a circle of spiritists who 
are in want of mediums, or who have not a sufficient 
number. 

208. Processes for the formation of mediums have 
been sought for as people seek diagnostics ; but as yet 
we know of none more efficacious than those we have 
indicated. In the persuasion that the obstacle to the 
development of the faculty is an entirely material re- 
sistance, some pretend to overcome it by a kind of 
gymnastics almost dislocating the arm and head. We 
do not describe this process, which comes to us from 
across the Atlantic, not only because we have no proof 
of its efficacy, but from the conviction we have that 
it may be dangerous to delicate constitutions by the 
disturbance of the nervous system. If the rudiments 
of the faculty do not exist, nothing can give them, not 
even electricity, which has been unsuccessfully em- 
ployed for -the same end. 

209. Faith in the apprentice medium is not an ab- 
solute condition ; it seconds the efforts, certainly, but 
is not indispensable : purity of intention, desire, and 
good will are sufficient. Perfectly skeptical persons 
have been known to be surprised by writing in spite 
of themselves, while sincere believers could not ; which 
proves this faculty to be an organic predisposition. 
(Note 10.) ' 

210. The first indication of a disposition to write, 
is a kind of trembling in the arm and hand ; little by 
little the hand is carried along by an impulse that it 
cannot master. It often traces, at first, but insignifi- 
cant signs ; then the characters are drawn more and 
more clearly, and it ends by acquiring the rapidity of 



FORMATION OF MEDIUMS. 253 

ordinary writing. In all cases the hand must be aban- 
doned to its natural movement, neither resisting nor 
propelling. 

Some mediums write easily and rapidly from the 
beginning, sometimes even from the first sitting, which 
is quite rare ; others for a long time make lines and 
genuine calligraphic exercises ; the spirits say to limber 
the hand. If these exercises are too prolonged, or de- 
generate into ridiculous signs, there can be no doubt 
it is a spirit amusing himself, for good spirits never do 
anything useless : in such case it is necessary to ap- 
peal to them with redoubled fervor. If, in spite of 
that, there is no change, stop as soon as it is found 
nothing serious can be obtained. The attempt may 
be renewed daily, but it is best to cease at the first 
equivocal signs, so as not to give such satisfaction to 
mocking spirits. 

To these observations a spirit adds, "There are medi- 
ums whose faculty cannot go beyond these signs ; when, 
at the end of some months, they obtain nothing but in- 
significant things, yes or no, or letters without continu- 
ance, it is useless to persist in soiling paper in pure 
loss : they are mediums, but unproductive mediums. 
The first communications obtained should be con- 
sidered only as exercises confided to Secondary spir- 
its ; but slight importance should be atached to them, 
because of the spirits who are, so to say, employed as 
writing-masters to teach the beginner ; for believe not 
that they are elevated spirits who take the medium 
through these preparatory exercises ; only it happens 
that, if the medium have no serious end in view, these 
spirits remain, and attach themselves to him. Nearly 
all mediums have gone through this crucible to be de- 



254 BOOK ON MEDIUMS. 

veloped ; it is for them to do all they can to conciliate 
truly superior spirits. 

211. The rock on which most debutants split, is 
having to do with inferior spirits ; and they should 
think themselves happy when they are only trifling 
spirits. All their attention should be given to not al- 
lowing them to take footing ; for once anchored it is not 
always easy to be relieved from them. This is such 
a special point, particularly in the beginning, that, 
without the necessary precautions, the fruit of the 
finest faculties may be lost. 

The primary point consists in putting one's self, with 
a sincere faith, under the protection of God, and im- 
ploring the assistance of one's guardian angel, who is 
always good, while the familiar spirit, sympathizing 
with the good or bad qualities of the medium, may be 
trifling, or even bad. 

The second point is to ascertain with scrupulous 
care, by every indication experience furnishes, the na- 
ture of the first spirits that communicate, and of whom 
it is always prudent to beware. If these indications 
are suspicious, a fervent appeal must be made to the 
guardian angel, and the bad spirit repulsed with the 
whole strength, proving to him that you are not his 
dupe, in order.to discourage him. This is why a pre- 
vious study of the theory is indispensable, if the dan- 
gers inseparable from inexperience would be avoided : 
fully developed instructions on this subject w^ll be 
found in the chapters on Obsession and Identity of 
Spirits. We shall limit ourselves at this time to say- 
ing that, besides the language, all signs, figures, use- 
less or trifling emblems, all absurd writing, jerky, 
designedly twisted, of exaggerated dimensions, or af- 
fecting ridiculous or unusual forms, are infallible proofs 



FORMATION OF MEDIUMS. 255 

of the inferiority of the spirits ; the writing may be 
very bad, quite illegible even, which is more the fault 
of the medium than of the spirit, without being at all 
unusual. We have seen mediums so deceived that 
they measure the superiority of the spirits by the 
dimensions of the characters, and who attached great 
importance to letters modelled like print — a puerility 
evidently incompatible with real superiority. 

212. If it is important not to fall unwillingly into 
the power of bad spirits, it is still more so not to put 
one's self into a state of dependence upon them volun- 
tarily ; and an immoderate desire to write should not 
lead to the belief that it is indifferent to address the 
first comer, hoping to be rid of him later, if he should 
not suit, for assistance in anything is not asked of a 
bad spirit with impunity ; he can always make one pay 
dearly for his services. 

Some persons, impatient for the development in 
themselves of the medianimic faculty, — too slow in its 
growth for them, — have had the idea of calling to 
their aid any spirit whatever, even a bad one, intending 
to dismiss him afterward. Many have been served to 
their wish, and have written at once ; but the spirit, 
not caring to be taken as a makeshift, has been less 
docile to go than to come. We know some who have 
been punished for their presumption in thinking them- 
selves strong enough to drive them away as they 
pleased, by years of obsessions of every kind, by the 
most ridiculous mystifications, by a tenacious fascina- 
tion, and even by material misfortunes and the most 
cruel deceptions. The spirit at first showed himself 
openly wicked, then hypocritical, in order to lead to a 
belief in his conversion, or in the pretended power of 
his victim, to drive him away at will. 



256 BOOK ON MEDIUMS. 

213. The writing is sometimes very legible, words 
and letters perfectly detached ; but with some mediums 
it is difficult to decipher for any other than the one 
who writes it ; the habit must be acquired. It is quite 
often formed in large characters ; the spirits are little 
economical of paper. When a word or phrase is illegi- 
ble, ask the spirit to please begin again, which he is 
usually willing to do. When the writing is habitually 
illegible, even for the medium, he can almost always 
succeed in obtaining clearer copy by frequent and con- 
tinued practice, bringing to it a strong will, and ear- 
nestly requesting the spirit to be more correct. Some 
spirits often adopt conventional signs, which pass cur- 
rent in habitual circles. To mark when a question 
displeases them, or they do not wish to answer, they 
will, for instance, make a long bar, or something equiva- 
lent. 

When the spirit has finished what he had to say, 
or will no longer answer, the hand remains immova- 
ble, and the medium, be his power and will what they 
may, can obtain no further word. On the contrary, 
until the spirit has finished, the pencil goes on with- 
out the hand being able to'stop it. If he wish to say 
something spontaneously, the hand seizes the pencil 
convulsively, and begins to write without power to 
oppose it. The medium almost always feels within 
him something that indicates, if it is only a suspension, 
or if the spirit has ended. It is seldom he does not 
feel when he is gone. 

Such are the most essential explanations we have to 
give concerning the development of psychography ; ex- 
perience will show, in the practice, certain details use- 
less to bring in here, and for which each one must be 



FORMATION OF MEDIUMS. 257 

guided by general principles. Let every one try, 
and there will be found more mediums than are sup- 
posed. 

214. All that we have said applies to mechanical writ- 
ing ; it is that all mediums seek to obtain, and with 
reason ; but purely mechanical writing is very rare ; it 
is more or less mixed with intuition. The medium, 
having the consciousness of what he writes, is, natural- 
ly, prone to doubt his faculty ; he does not know if it 
comes from himself or the foreign spirit. He need 
not be disquieted, and should continue all the same ; 
let him observe with care, and he will easily recognize 
in what he writes a crowd of things not in his thought, 
that even are contrary to it — evident proof that they 
do not come from him. Let him then continue, and 
doubt will be dissipated by experience. 

215. If it is not given to a medium to be entirely 
mechanical, all attempts to obtain this result will be 
fruitless ; yet he will do wrong to think himself disin- 
herited : if he be endowed only with intuitive medium- 
ship, he must be content with it, and it will not fail to 
be of great service to him, if he knows how to profit 
by it, and does not repulse it. 

If, after useless attempts followed up for some time, 
no indication of involuntary movement is produced, or 
if these movements are too weak to give results, he 
should not hesitate to write the first thought suggested 
to him, without troubling himself as to whether it 
come from himself or a foreign source ; experience will 
teach him to make the distinction. It very often hap- 
pens that the mechanical movement will be ulteriorly 
developed. 

We have said above that there are cases in which it 
is indifferent to know if the thought is from the medium 



258 BOOK ON MEDIUMS. 

or a foreign spirit ; when a purely intuitive or inspired 
medium writes a work of imagination, it is little matter 
if he should attribute to himself a thought suggested 
to him ; if good ideas come to him, let him thank 
his good genius, and he will have other good ones 
suggested to him. Such is the inspiration of poets, 
philosophers, and savants. 

216. Let us now suppose the medianimic faculty 
completely developed ; that the medium writes with 
facility ; in a word, let him be what is called a formed 
medium ; it will be very wrong on his part to think he 
can dispense with all further instruction ; he has over- 
come only a material resistance ; but then begin for 
him the real difficulties, and he has, more than ever, 
need^ of the advice of prudence and experience, if he 
would not fall into the thousand traps that will be set 
for him. If he would fly with his own wings, it will 
not be long before he will be the dupe of lying spirits, 
who will try to make capital from his presumption. 

217. When the faculty is developed with a medium, 
it is essential that he should not abuse it. The satis- 
faction it gives to some beginners excites in them an 
enthusiasm it is important to moderate ; they should 
remember that it is given to them to do good, and not 
to satisfy a vain curiosity ; this is why it is best to use 
it only at opportune moments, and not at every in- 
stant ; spirits not being constantly at their orders, 
they run the risk of being dupes of mystifiers. It is 
well to adopt certain days and hours for this purpose, 
for then greater concentration can be brought to it, 
and the spirits who desire to come are informed, and 
consequently prepared. 

218. If, in spite of all efforts, mediumship is in no 
way revealed, it must be renounced, as a person gives 



FORMATION OF MEDIUMS. 259 

up singing who has no voice. One who does not know 
a language uses an interpreter ; he must do the same 
here, that is, have recourse to another medium. In 
default of a medium, he must not think himself de- 
prived of the assistance of the spirits. Mediumship is 
for them a means of expressing themselves, but not an 
exclusive means of attraction ; those who love us are 
near us whether we be mediums or not : a father does 
not abandon his child because this child is deaf and 
blind, and can neither see him nor hear him ; he sur- 
rounds him with his solicitude as the good spirit's do 
for us ; if they cannot transmit their thoughts to us 
materially, they come to aid us by inspiration. 

Change of Writing. 

219. A very ordinary phenomenon, with writing 
mediums, is the change of writing according to the 
spirits who communicate ; and what is more remarka- 
ble, the same writing is constantly reproduced with 
the same spirit, and sometimes it is identical with that 
he had while living ; we shall see, by and by, the re- 
sults that may be drawn from this as to identity. The 
change of writing takes place only with those medi- 
ums who are mechanical or semi-mechanical, because 
with them the movement of the hand is involuntary, 
and directed by the spirit ; it is not the same with 
mediums purely intuitive, for in such case the spirit 
acts solely on the thought, and the hand is directed by 
the will, as in ordinary circumstances, but the uniform- 
ity of the writing, even with a mechanical medium, 
proves absolutely nothing against the faculty, change 
not being an absolute condition in the manifestations 
of the spirits ; it pertains to a special aptitude, with 
which the most mechanical mediums are not always 



260 BOOK ON MEDIUMS. 

endowed. We designate those who have this aptitude 
under the name of polygrapliic mediums. 

Loss and Suspension of Mediumship. 

220. The medianimic faculty is subject to intermis- 
sions and temporary suspensions, whether for physical 
manifestations or for writing. We give the answers 
of the spirits to some questions on this subject. 

1. " Can mediums lose their faculty? " 

" That very often happens, whatever kind it may be ; 
but often it is only a temporary interruption, which 
ceases with the cause that produced it." 

2. " Is the cause of this loss the exhaustion of the 
fluid ? " 

" With whatever faculty the medium may be en- 
dowed, he can do nothing without the sympathetic 
concurrence of the spirits ; when he obtains nothing, 
it is not always that the faculty is lacking, but that the 
spirits will, or can, no longer use him." 

3. " For what cause would the spirits abandon 
him?" 

" The use he makes of his faculty is the most power- 
ful with good spirits. We may abandon him when he 
uses it for frivolities or for ambition ; when he refuses 
to impart our words or our facts to the incarnated who 
call to him, or who need to see in order to be con- 
vinced. This gift of God is not granted to the medium 
for his good pleasure, and still less to serve his ambi- 
tion, but for his own advancement, and to make known 
the truth to men. f If the spirit sees that the medium 
no longer answers his views, and does not profit by his 
instructions, and by the warnings he gives him, he 
retires to find a more worthy protege. 

4. " Might not the spirit who withdraws be replaced, 



FORMATION OF MEDIUMS. 26 1 

and thus the suspension of the faculty not be under- 
stood ? " 

" Spirits are not wanting who ask nothing better 
than to communicate, and are ready enough to replace 
those who withdraw ; but when it is a good spirit who 
forsakes the medium, it may very well be that he leaves 
him only temporarily, and deprives him for a certain 
time of all communication in order to give him a 
lesson, and prove to him that his faculty depends not 
on himself ] and that he should not be vain of it. This 
temporary impotence is also to give the medium a 
proof that he writes under a foreign influence ; other- 
wise there would be no intermittence in it. 

" Yet the interruption of the faculty is not always in 
punishment ; it is sometimes a proof of the solicitude 
of the spirit for the medium, whom he loves ; he would 
by that means procure him a material rest, which he 
sees to be necessary, and in such case he does not 
permit other spirits to replace him." 

5. " Yet we see mediums, very meritorious in a moral 
point of view, who experience no need of rest, and are 
annoyed by interruptions, whose motive they cannot 
understand." 

" It is in order to put their patience to the proof, and 
to judge of their perseverance ; this is why the spirits 
assign no general end to this suspension ; they wish 
to see if the medium will become disheartened. It is 
often, also, to leave them time to meditate on the in- 
structions they have given them, and this meditation 
on our teachings we recommend to all truly serious 
spiritists ; we cannot give this name to those who, in 
reality, are only amateurs of communications." 

6. " Is it necessary in this case for the medium to 
continue his attempts to write ? " 



262 BOOK ON MEDIUMS. 

" If the spirit so advise him, yes : if he tells him to 
abstain, he should do so." 

7. " Is there any way to abridge this trial ? " 

" Resignation and prayer. It is enough that he 
make the attempt for a few minutes every day, for it 
would be useless to lose time in fruitless efforts ; the 
attempt has no other end but to see if the faculty is 
recovered.'*' 

8. " Does the suspension imply the absence of the 
spirits who were accustomed to communicate ? " 

tl Not the least in the world ; the medium is then 
like a person who has temporarily lost his sight, but is 
none the less surrounded by his friends, though he 
cannot see them. The medium can then, and should, 
continue to converse by thought with his familiar 
spirits, and feel convinced that he is heard by them. 
If the lack of mediumship can deprive him of material 
communications with spirits, it cannot deprive of moral 
communications." 

9. " Then the interruption of the medianimic faculty 
does not always imply blame on the part of the 
spirits ? " 

" No, doubtless ; for it may be a proof of good 
will." 

10. "By what sign can blame be recognized in the 
interruption ? " 

" Let the medium question his conscience ; let him 
ask himself what use he has made of his faculty ; the 
good that has resulted from it to others ; the profit lie 
has drawn from the advice that has been given him, 
and he will have the answer." 

11. " Cannot the medium who can no longer write 
have recourse to another medium ? " 

" That depends upon the cause of the 'interruption ; 



FORMATION OF MEDIUMS. 263 

it may often have for a motive to leave you some time 
without communications, after having given you advice, 
in order that you may not become accustomed to do 
nothing without us ; in such case he will be no more 
satisfied in using another medium ; and in that is still 
a motive, to prove to you that the spirits are free, and 
that you cannot make them come and go at your will. 
It is also for this reason that those who are not medi- 
ums do not always have all the communications they 
desire." 

Remark. It must be observed that he who has re- 
course to a third for communications, notwithstanding 
the quality of the medium, often obtains nothing satis- 
factory, while at other times the answers are very 
explicit. That depends so much on the will of the 
spirit, that you are no further advanced by changing 
the medium ; the spirits even seem in that respect to 
give each other the word, for if nothing is obtained 
from one, you get no more from another. We should 
be careful not to persist or become impatient, if we 
would not be the dupe of deceiving spirits, who will 
answer if we wish it with all our strength, and the 
good will allow them, to punish us for our persist- 
ence. 

12. "For what reason has Providence endowed cer- 
tain individuals with mediumship in a special manner?" 

" It is a mission with which they are charged, and 
which they are happy in filling ; they are interpreters 
between spirits and men." 

1 3. " Yet there are mediums who employ their faculty 
only with repugnance." 

11 Those are imperfect mediums ; they do not know 
the value of the favor accorded to them." 

14. " If it be a mission, how does it happen that it 



264 BOOK ON MEDIUMS. 

is not the privilege of good men, and that this faculty 
should be given to people who merit no esteem, and 
who may abuse it ? " 

" It is given to them because they need it for their 
own advancement, and in order that they may receive 
good instruction ; if they do not profit by it, they will 
suffer the consequences. Did not Jesus prefer to give 
His word to fishermen, saying, He must give to him 
who has not ? " 

15. " Should those who have a great desire to write, 
and who cannot succeed, conclude there is something 
against them in the kind feelings of the spirits on this 
account ? " 

" No ; for God may have refused them this faculty, 
as He may have refused them the gift of poetry or 
music ; but if they have not this favor, they may have 
others." 

16. " How can a man perfect himself by the instruc- 
tions of spirits, when he has neither by himself, nor 
by other mediums, the means of directly receiving this 
teaching ? " 

" Has he not books, as the Christian has the Gospel ? 
To practice the morality of Jesus, the Christian does 
not need to hear the words from His very mouth." 



Chapter XVIII. 

INCONVENIENCES AND DANGERS OF 
MEDIUMSHIR 

Influence of the Exercise of Mediums hip on the Health ; 
on the Brain ; on Children. 

221. I. M Is the medianimic faculty an indication of 
a pathological state, or simply abnormal ? " 

" Abnormal sometimes, but not pathological ; there 
are mediums of robust health ; those who are sick are 
so from other causes." 

2. " Can the exercise of the medianimic faculty occa- 
sion fatigue ? " 

" The too prolonged exercise of any faculty what- 
ever leads to fatigue : mediumship is the same, prin- 
cipally those who apply themselves to physical effects ; 
it necessarily occasions an outlay of fluid which leads 
to fatigue, and is repaired by rest." 

3. " Has the exercise of mediumship dangers of 
itself, in a hygienic point of view, even if not abused ? " 

" There are cases where it is prudent, necessary 
even, to abstain from it, or, at least, to moderate its 
use ; that depends on the physical and moral state of 
the medium. Besides, the medium generally feels it, 
and when he experiences fatigue, he should abstain." 

4. " Are there some persons for whom this exercise 
is more unsuitable than for others ? " 

" I have said that it depends upon the physical and 

26s 



266 BOOK ON MEDIUMS. 

moral state of the medium. There are persons to 
whom it is necessary to avoid every cause for excite- 
ment, and this is of the number." (Nos. 188-194.) 

5. " Can mediumship produce insanity ? " 

" No more than anything else, when there is no 
predisposition, owing to weakness of the brain. Me- 
diumship will not produce insanity when the germ is 
not there ; but if the germ exists, which is very easy 
to know from the moral state, good sense says that 
careful management is necessary in every way, for the 
least shock might be injurious." 

6. " Is there danger in developing mediumship in 
children ? " 

" Certainly ; and I maintain that it is very danger- 
ous ; for these tender and delicate organizations would 
be too much shaken, and their young imagination 
over-excited. Wise parents will remove all these 
ideas from them, or at least speak to them only of the 
moral consequences." 

7. " Yet there are children who are naturally medi- 
ums for physical effects, for writing, and for visions : 
has that dangers ? " 

" No ; when the faculty is spontaneous in a child, it 
is in its nature, and its constitution agrees with it ; it 
is not the same when induced and over-excited. Re- 
mark, that the child who has visions is generally very 
little impressed by them ; it seems to him a perfectly 
natural thing, to which he gives but little attention, 
and often forgets : later the fact returns to his mind, 
and if he knows anything of Spiritism, he can easily 
explain it." 

8. ' At what age, without danger, can a person prac- 
tice mediumship ? " 

" There is no precise age ; it depends upon develop- 



DANGERS OF AfEDIUMSHIP. 267 

ment, physical, but still more upon moral. There are 
children of twelve years who would be less affected 
by it than some grown persons. I speak of medium- 
ship in general, but that which applies to physical 
effects is more fatiguing, corporeally ; writing has one 
great danger for a child, on account of inexperience ; 
he might engage in it alone, and make it a matter of 
sport." 

222. The practice of Spiritism, as we shall see, de- 
mands much tact to unmask the tricks of deceiving 
spirits ; if grown men are their dupes, childhood and 
youth are still more exposed, from their inexperience. 
It is well known that concentration of thought ' is a 
condition without which we can have no intercourse 
with serious spirits ; invocations made with careless- 
ness, or in a joking way, are a real profanation, which 
gives easy access to mocking or mischievous spirits ; 
and as the necessary gravity for such an act cannot be 
expected of a child, it may readily be feared that, if 
left to himself, he would make a play of it. Even 
under the most favorable conditions, it is to be desired 
that a child gifted with the medianimic faculty should 
exercise it only under the eye of experienced persons, 
who will teach him, by their example, the respect due 
to souls that have already lived. 

It will be seen from this, that the question of age is 
subordinate to the circumstances as much of tempera- 
ment as of character. At all events, the clear results 
of the answers given above are not to press this fac- 
ulty to development with children, when it is not spon- 
taneous, and that, in all cases, it must be used with 
great circumspection ; that it must be neither excited 
nor encouraged in debilitated persons. Those who 
have ever displayed the least symptoms of eccentric!- 



268 BOOK ON MEDIUMS. 

ty, either in ideas or in weakness of mental faculties, 
should, by every possible means, be dissuaded from it ; 
for there is, with them, an evident predisposition to 
insanity, which any too exciting cause may develop. 
The spirit ideas have not a greater influence for this, 
but insanity, once aroused, would take the character 
of the predominant preoccupation, as it would take a 
religious character, if the person abandons himself to 
excess in devotional practices ; and every one would 
consider Spiritism responsible. The best thing to do 
with any one who shows a tendency toward a fixed 
idea, is to direct his mind to other things, that so the 
weakened organs may rest. 

In this connection, we call the attention of our 
reader to paragraph XII. of the introduction to the 
Book 071 Spirits. 



Chapter XIX. 

ROLE OF THE MEDIUM IN SPIRIT COM- 
MUNICATIONS. 

Influence of the Personal Spirit of the Medium. — 
System of Inej't Mediums. — Aptitude of some Me- 
diums for Tilings they do not know: Languages, 
Music, Drawing, &c. — Dissertation of a Spirit on 
the Rote of Mediums. 

223. 1. "Is the medium, at the time of exercising 
his faculty, in a perfectly normal state ? " 

" He is sometimes in a state of crisis more or less 
pronounced ; this is what fatigues him, and why he 
needs rest ; but more often his state does not sensi- 
bly differ from the normal state, especially in writing 
mediums." 

2. " Can written or verbal communications also pro- 
ceed from the spirit incarnated in the medium ? " 

" The soul of the medium may communicate, like 
that of any other ; if it enjoy a certain degree of lib- 
erty it recovers its qualities of spirit. You have the 
proof of this in the soul of living persons who come to 
visit you, and communicate to you by writing, often 
without your calling them. 

" For you must know that among the spirits you 
invoke, there are some who are incarnated on the 
earth ; then they talk to you as spirits, and not as men. 

269 . 



270 BOOK ON MEDIUMS. 

Why should you suppose it cannot be the same with 
that of the medium ? " 

" This explanation seems to confirm the opinion of 
those who believe that all communications emanate 
from the spirit of the medium, and not from foreign 
spirits." 

" They are wrong only because they are absolute ; 
for while it is certain that the spirit of the medium can 
act by himself, this is no reason that others cannot act 
through him." 

3. " How may it be known if the spirit who answers 
is that of the medium, or a foreign spirit." 

"By the nature of the communications. Study the 
circumstances and the language, and you will distin- 
guish. It is more particularly in the state of som- 
nambulism, or ecstasy, that the spirit of the medium 
manifests itself, because it is then more free ; but in 
the normal state, it is more difficult. Besides, there 
are answers it is impossible to ascribe to him : this is 
why I tell you to study and observe." 

Remark. When a person speaks to us, we readily 
distinguish what comes from him, or what is only an 
echo ; it is the same with mediums. 

4. " As the spirit of the medium may have acquired 
knowledge in his former existences, which he has for- 
gotten • under his corporeal envelope, but which he 
remembers as spirit, can he not draw from his own 
sources the ideas that seem to surpass the breadth of 
his instruction ? " 

" That often happens in the somnambulic or ecstatic 
crisis ; but even then there are circumstances that 
admit no doubt; study long and meditate." 

5. "Are the communications coming from the me- 



ROLE IN SPIRIT COMMUNICATIONS. 27 1 

dium always inferior to those that might be made by 
foreign spirits ? " 

" Not always ; for the foreign spirit may himself be 
of an order inferior to that of the medium, and then 
speak less sensibly. It is seen in somnambulism, for 
then it is most often the somnambulist's spirit who 
manifests himself, and who yet says some very good 
things." 

6. " Does the spirit who communicates by a medium 
transmit his thought direct ; or has he the spirit in- 
carnated in the medium as an intermediary ? " 

" The spirit of the medium is the interpreter, be- 
cause he is bound to the body that serves us to speak, 
and a chain is necessary between you and foreign 
spirits who communicate, as an electric wire is neces- 
sary to transmit news from afar, and at the end of 
the wire an intelligent person, who receives and trans- 
mits it." 

7. " Does the spirit incarnated in the medium influ- 
ence the communications he has to transmit from for- 
eign spirits ? " 

11 Yes ; if he is not in sympathy with them, he may 
alter their answers, and assimilate them to his own 
ideas and inclinations ; but he does not influence the 
spirits themselves ; he is only a bad interpreter." 

8. " Is this the cause of the preference of spirits 
for certain mediums ? " 

" There is no other ; they seek the interpreter who 
best sympathizes with them, and who renders most 
exactly their thought. If there is not sympathy be- 
tween them, the spirit of the medium is an antagonist, 
who brinsis a resistance, and becomes an ill-willed, and 
often unfaithful, interpreter. It is the same among 



272 BOOK ON MEDIUMS. 

you when the advice of a wise man is transmitted by 
a blunderer or an insincere person." 

9. " It can easily be supposed that it may be thus 
with an intuitive medium, but not with those who are 
mechanical." 

" You do not thoroughly take into consideration the 
part played by the medium ; there is a law in it you 
have not yet grasped. Remember that to effect the 
movement of an inert body, the spirit needs a portion 
of animalized fluid, which he borrows from the medi- 
um, to animate, temporarily, the table, before it will 
obey his will. Well, understand, also, that for an in- 
telligent communication he needs an intelligent inter- 
mediary, and that this intermediary is the spirit of the 
medium." 

— " This does not appear applicable to what are 
called talking tables ; for when inert objects, such as 
tables, planchettes, and baskets give intelligent an- 
swers, it seems as if the spirit of the medium has noth- 
ing to do with it." 

" That is an error ; the spirit can give to the inert 
body a momentary, factitious life, but not intelligence : 
never has an inert body been intelligent. It is, then, 
the spirit of the medium who receives the thought 
unwittingly, and gradually transmits it by the help of 
various intermediaries." 

10. "It seems to result from these explanations that 
the spirit of the medium is never entirely passive." 

" He is passive when he does not mingle his own 
ideas with those of the foreign spirit, but he is never 
absolutely null ; his concurrence is always necessary 
as intermediary, even in what you call mechanical 
mediums." 

ii- "Is there not a greater guarantee of indepen- 



ROLE IN SPIRIT COMMUNICATIONS. 273 

dence in the mechanical medium than in the intu- 
itive ? " 

" Without doubt ; and for some communications a 
mechanical medium is preferable ; but when the facul- 
ties of an intuitive medium are known, it is immaterial, 
according to circumstances ; I mean, there are com- 
munications that require less precision." 

12. "Among the different systems that have been 
set forth to explain the spirit phenomena, is one which 
consists in believing that the real mediumship is in a 
body completely inert — is in the basket or the card, 
for instance, which serves as the instrument ; that the 
foreign spirit identifies himself with this object, and 
renders it not only living, but intelligent ; from thence 
the name of inert mediums given to these objects. 
What do you think of it ? " 

" There is but one word to say to that : if the spirit 
had transmitted intelligence to the card, at the same 
time as life, the card would write alone, without the 
help of the medium ; it would be strange if an intelli- 
gent man should become a machine, and an inert 
object should become intelligent. This is one of the 
many systems born of a preconceived idea, and which, 
like so many others, fall before experience and obser- 
vation." 

13. "A well-known phenomenon — that of tables, 
baskets, &c, which express, by their movements, anger 
or affection — might easily accredit the opinion that 
there is in animated inert bodies more than intelli- 
gence, even life." 

" When a man shakes a stick in anger, it is not that 

the stick is angry, nor even the hand that holds the 

stick, but the thought that directs the hand ; tables 

and baskets are no more intelligent than the stick ; 

18 



274 BOOK ON MEDIUMS. 

they have not one intelligent sentiment, but obey an 
intelligence ; in a word, it is not the spirit transformed 
into a basket, nor even that he lives in it." 

14. "If it be not rational to attribute intelligence to 
these objects, may they be considered as a variety of 
mediums, designating them as inert mediums ? " 

"It is but a question of words, which is of little mo- 
ment to us, provided you understand us. You are free 
to call a man a puppet." 

15. " Spirits have but the language of thought ; they 
have no articulate language ; this is why there is, for 
them, but one single language ; according to that, could 
a spirit express himself through a medium in a lan- 
guage he had never spoken during his lifetime, in such 
case, from whence would he draw the words he would 
use ? " 

" You have answered your own question by saying 
that spirits have but one language — that of thought ; 
this language is understood by all, as well by men as 
by spirits. The wandering spirit, in addressing him- 
self to the incarnated spirit of the medium, speaks to 
him neither French nor English, but the universal 
language, which is that of thought ; to translate his 
ideas into an articulate, transmissible language, he 
draws his words from the medium's vocabulary." 

16. " If this be so, the spirit would be able to express 
himself only in the language of the medium ; whereas 
mediums are seen to write in languages unknown to 
them : is that not a contradiction ? " 

" Understand, in the first place, that all mediums are 
not fit for this kind of exercise ; and secondly, that the 
spirits lend themselves to it only incidentally, when they 
consider it may be useful ; but for ordinary communi- 
cations, and those of some extent, they prefer to use a 



ROLE IN SPIRIT COMMUNICATIONS. 2?$ 

language familiar to the medium," because it presents 
less material difficulty to overcome." 

17. "Does not the aptitude of some mediums for 
writing in a language foreign to them proceed from 
the fact of their having been familiar with this language 
in another existence, and that they may have preserved 
an intention of it ? " 

" That may be, certainly, but it is not a rule ; the 
spirit can, with some effort, temporarily overcome the 
material resistance he encounters — exactly what hap- 
pens when the medium writes in his own language 
words he does not understand." 

18. " Could a person who does not know how to 
write serve as a writing medium ? " 

" Yes ; but you can readily imagine that there would 
be a great mechanical difficulty to surmount, the hand 
being unaccustomed to the movement necessary to 
form the letters. It is the same with drawing medi- 
ums, who do not know how to draw." 

19. " Could a medium of slight intelligence transmit 
communications of an elevated order ? " 

" Yes, by the same means that one can write in a 
language unknown to him. Mediumship, properly so 
called, is independent of intelligence as well as of the 
moral qualities, and in default of a better instrument, 
the spirit can use the one at hand ; but it is natural 
that, for communications of a certain order, he should 
prefer the medium who offers the least material obsta- 
cles. And, then, another consideration : The idiot is 
often an idiot only from the imperfection of his organs, 
but his spirit may be more advanced than you sup- 
pose ; you have a proof of it by certain invocations of 
idiots, dead or living." 

Remark. This is a fact verified by experience ; we 



276 BOOK ON MEDIUMS. 

have several times invoked living idiots, who have 
given proofs patent of their identity, and answered in 
a very sensible and even superior manner. This state 
is a punishment for the spirit who suffers from the 
constraint in which he is bound. An idiot medium 
may sometimes offer to the spirit who desires to mani- 
fest himself, greater resources than would be supposed. 
(See Revue Spirite, July, i860, article on Phrenology 
and Physiognomy.) 

20. " From whence comes the aptitude of some medi- 
ums to write in verse, notwithstanding their positive 
ignorance of poetry ? " 

" Poetry is a language ; they can write in verse as 
they can write in a language they do not know ; and 
then, too, they may have been poets in another exist- 
ence ; and, as you have been told, knowledge acquired 
is never lost to the spirit, who must attain perfection 
in all things. Thus, what they have known gives them, 
doubtless, a facility they do not have in the ordinary 
state." 

21. " Is it the same for those who have a general ap- 
titude for drawing and music ? " 

" Yes, drawing and music are also methods of ex- 
pressing the thought ; spirits use the instruments that 
offer them the greatest facility." 

22. " Does the expression of the thought by poetry, 
drawing, or music, depend solely on the special apti- 
tude of the medium, or on that of the spirit who com- 
municates ? " 

" Sometimes on the medium, sometimes on the spirit. 
The superior spirits have all aptitudes, the inferior 
spirits have limited knowledge." 

23. "Why does the man who has a transcendent 
talent in one existence not have it in a following one?" 



ROLE IN SriRIT COMMUNICATIONS. 2J7 

" It is not always so, for often he perfects in one 
existence what he began in a preceding one ; but it 
may happen that a transcendent faculty sleeps during 
a certain time, to leave another more free to be de- 
veloped ; it is a latent germ, which will be found after- 
ward, and of which there always remain some traces, 
or, at least, a vague intuition." 

224. The foreign spirit doubtless understands all 
languages, as languages are the expression of thought, 
and as the spirit understands by thought ; but to ren- 
der this thought he needs an instrument ; this instru- 
ment is the medium. ■ The soul of the medium who 
receives the foreign communication can transmit it 
only by the organs of his body ; and these organs can- 
not have the same flexibility for an unknown language 
which they have for the one familiar to them. A 
medium who knows only French might, incidentally, 
give an answer in English, for instance, should it 
please the spirit to do so ; but spirits, who already find 
the human language too slow, considering the rapidity 
of thought, though they abridge as much as they can, 
are impatient of the mechanical resistance they experi- 
ence ; this is why they do not always do it. This is 
also the reason a novice medium, who writes laborious- 
ly and slowly, even in his own language, usually ob- 
tains but very brief and undeveloped answers ; so the 
spirits recommend that only simple questions be asked 
through him. For those of higher bearing it needs a 
formed medium, who offers no mechanical difficulty to 
the spirit. We would not take for our reader a scholar 
who spells. A good workman does not like to use 
poor implements. 

Let us-add another consideration of great gravity in 
what concerns foreign languages. Trials of this kind 



273 BOOK ON MEDIUMS. 

are always made from curiosity and for experiment, and 
nothing is more antipathetic to the spirits than the 
trials to which persons endeavor to subject them. The 
superior spirits never lend themselves to it, and leave 
as soon as this is begun. Inasmuch as they like use- 
ful and serious things, in so far they dislike to be 
engaged in frivolities and things without motive. 
Skeptics will say, "It is to convince us; and that is 
a useful motive, since it gains believers to their cause." 
To that the spirits answer, " Our cause has no need 
of those who have so much pride as to consider them- 
selves indispensable : we call to us those whom we 
wish, and they are often the least and the most hum- 
ble. Did Jesus perform the miracles demanded of him 
by the scribes, and what men did he use to revolu- 
tionize the world ? If you desire to be convinced, you 
have other means than by tricks ; begin first by sub- 
mitting yourselves : it is not in order that the scholar 
should impose his will upon his teacher." 

It thus results that, with some exceptions, the medi- 
um renders the thoughts of the spirits by the mechani- 
cal means at his disposal, and that the expression of 
this thought may, and most often must, partake of the 
imperfection of these means ; thus, the uncultured man, 
the peasant, might say the most beautiful things, ex- 
press the most elevated, most philosophical thoughts, 
speaking as a peasant, for it is well known that with 
the spirits the thought is all. 

This answers the objections of some critics on the 
subject of the incorrectness of style and of orthography 
with which they may reproach the spirit, and which 
may come from the medium, as well as from the spirit. 
It is frivolous to care for such things. It is not less 
puerile to take great pains to reproduce such faults 






ROLE IN SPIRIT COMMUNICATIONS. 279 

with minute exactness, as we sometimes see done. 
They may be corrected without scruple, at least, un- 
less they be a characteristic type of the spirit who 
communicates, in which case it is useful to preserve 
them, as proof of identity. Thus, for instance, we 
have seen a spirit constantly write Julc (without the s) 
in speaking to his grandson, because, during his life, 
he wrote it in this way, and though his grandson, who 
served as medium, knew perfectly well how to write 
his name. 

225. The following dissertation, given spontane- 
ously by a superior spirit who revealed himself by 
communications of the highest order, recapitulates, in 
the clearest and most complete manner, the question 
of the role of mediums : u Whatever may be the nature 
of writing mediums, whether mechanical, semi-me- 
chanical, or simply intuitive, our processes of com- 
munication with them do not essentially vary. In 
fact, with the incarnated spirits themselves, as with 
the spirits proper, we communicate solely by the radi- 
ating of our thought. 

" Our thoughts do not need the clothing of words to 
be understood by spirits, and all spirits perceive the 
thought you desire to communicate to them, simply 
by your directing the thought toward them, and this 
by reason of their intellectual faculties ; that is to say, 
a certain thought can be comprehended by certain 
ones according to their advancement, while to certain 
others the thought, awakening no remembrance, no 
knowledge in the depths of their heart or brain, is 
not perceptible to them. In such case the incarnated 
spirit who serves us as medium is more fit to render 
our thought for other incarnated beings, even should 
he not comprehend it, than a spirit decarnated and 



280 BOOK ON MEDIUMS. 

but little advanced could be to do so, were we forced 
to have recourse to his intervention ; for the terrestrial 
being puts his body at our disposal, which the wander- 
ing spirit could not do. 

" Thus, when we find a medium whose brain is fur- 
nished with knowledge acquired during his actual life, 
and whose spirit is rich with latent anterior knowledge 
proper to facilitate our communications, we use him in 
preference, because with him the phenomenon of com- 
munication is much easier for us than with a medi- 
um whose intelligence is limited, and whose anterior 
knowledge may be insufficient. We will make our- 
selves understood by a few concise and exact explana- 
tions. 

" With a medium whose actual or anterior intelli- 
gence is developed, our thought is communicated in- 
stantly, spirit to spirit, by a faculty proper to the spirit 
himself. In such case we find in the brain of the 
medium the elements suitable to give to our thought 
the word-clothing corresponding to the thought, and 
that whether the medium be intuitive, semi-mechani- 
cal, or mechanical pure. This is the reason that how- 
ever great may be the number of spirits communicating 
through a medium, the dictations obtained by him, 
though proceeding from different spirits, bear the seal 
of form and color personal to the medium. Yes, even 
though the thought may be altogether strange to him, 
or the subject be one of the same kind he is accustomed 
to, or even if what we wish to say proceed in no way 
from him, he does not the less influence the form by 
the qualities, the properties belonging to his individu- 
ality. It is absolutely as when you look at different 
points with colored spectacles — green, white, or blue ; 
be the point of view or objects looked at entirely op- 



ROLE IN SPIRIT COMMUNICATIONS. 28 1 

posite, or totally independent of each other, they are 
not the less always affected by the tint from the color 
of the spectacles. Or, better, let us compare mediums 
to those jars full of colored and transparent liquids 
seen in the windows of druggists ; well, we are as lights 
that illuminate certain points of view — moral, philo- 
sophic, and internal — through mediums of blue, green, 
or red, in such a way that our luminous rays, obliged 
to pass through glasses more or less cut, more or less 
transparent, — that is to say, through mediums more 
or less intelligent, — reach the object they wish to en- 
lighten, only with the tint, or rather the form, peculiar 
and special to these mediums. Finally, to end by a last 
comparison, we spirits are like composers of music 
who have composed, or would improvise, an air, and 
we have at hand only a piano, or a violin, or a flute, or 
a bassoon, or only a two-penny whistle. It is true that 
with the piano, the flute, or the violin, we could exe- 
cute our bit in a manner very comprehensible to our 
auditors ; and though the sounds coming from a piano, 
bassoon, or clarinet, may differ essentially, our com- 
position will not be less identically the same, save for 
the shades of sound. But if we have at our disposal 
only a two-penny whistle — therein lies the difficulty 
for us. 

" When we are obliged to use mediums but little ad- 
vanced, our work becomes longer, much more tedious, 
because we are obliged to have recourse only to in- 
complete forms, which is a complication for us ; for then 
we are forced to decompose our thought, word by word, 
letter by letter, which is an annoyance and fatigue for 
us, and a real hinderance to the promptitude and de- 
velopment of our manifestations. 

" This is why we are glad to find mediums well ap- 



282 BOOK ON MEDIUMS. 

pointed, well furnished, armed with materials ready to 
work, — in a word, good instruments, — because then 
our perisprit, acting on the perisprit of him whom we 
mediumize, has only to give impulsion to the hand 
which serves us as a pen-holder ; while with insuffi- 
cient mediums we are obliged to perform a labor anal- 
ogous to that we do when we communicate by rappings, 
designating letter by letter, word by word, each of the 
phrases which form the translation of the thoughts we 
wish to communicate. 

" It is for these reasons we address ourselves in 
preference to the enlightened and instructed classes 
for the divulgation of Spiritism, and the development 
of the scriptive medianimic faculties, though it may 
be among these classes we meet the most skeptical, 
the most rebellious, and the most immoral individuals. 
It is for the same reason we now leave to juggling 
spirits, and those but little advanced, the exercise of 
tangible communications, of rappings, of materializa- 
tion, as, among you, men but little serious prefer phe- 
nomena that strike their eyes or their ears, to those 
which are purely spiritual, purely psychological. 

"When we wish to work by spontaneous, dictations, 
we act on the brain of the medium, and we mingle our 
materials with the elements he furnishes us, and that 
entirely without his will, just as if we should take the 
money in his purse, and arrange the different kinds in 
whatever order might seem to us most useful. 

" But when the medium himself desires to question 
us in a special manner, it is well for him to reflect 
seriously, in order that he may question methodically, 
thus facilitating our labor in answering. For, as has 
been told you in a former instruction, your brain is 
often in inextricable confusion, and it is as painful as 



ROLE IN SPIRIT COMMUNICATIONS. 283 

it is difficult for us to move in the labyrinth of your 
thoughts. Where questions involve each other, and 
should be made in proper succession, it is well, it is 
useful, that the series of questions should be com- 
municated in advance to the medium, so that he may 
identify himself with the spirit of the invocator, and 
be impregnated with it, because we ourselves have 
then much greater facility to answer, by the affinity 
existing between our perisprit and that of the medium 
who serves us as interpreter. 

" Certainly we could talk mathematics by means of 
a medium who seems to know nothing about it ; but 
the spirit of this same medium may often possess this 
knowledge in a latent state, that is to say, personal to 
the fluidic being, and not to the incarnated, because his 
actual body is an instrument, rebellious or contrary to 
this knowledge. It is the same with astronomy, with 
poetry, with medicine, and the different languages, as 
well as all other knowledge pertaining to mankind. 
We still have the means of toilsome elaboration in 
use with mediums completely ignorant of the subject 
treated, putting together by words and letters, as in 
typography. 

"As we have said, spirits do not need to clothe their 
thoughts ; they perceive and communicate thought by 
the simple fact of its existence in them. Corporeal 
beings, on the contrary, perceive thought only when 
clothed. While the letter, the word, the substantive, 
the verb, the phrase, all are necessary to you in order 
to perceive even mentally, no visible or tangible form 
is necessary for us. Erastus and Timotheus." 

Remark. This analysis of the role of mediums, and 
of the processes by help of which the spirits com- 
municate, is as clear as it is logical. From it results 



284 BOOK ON MEDIUMS. 

this principle — that the spirit draws, not his ideas, but 
the materials necessary to express them, from the brain 
of the medium, and that the richer this brain is in 
materials, the easier is the communication,' When the 
spirit expresses himself in the language familiar to the 
medium, he finds within him the words all formed 
with which to clothe the idea ; if it is a language un- 
known to the medium, he does not find the words, but 
simply the letters ; the spirit then is obliged to dictate, 
as it were, letter by letter, exactly as you would do if 
you wished to make a person write German who is 
totally ignorant of that language. If the medium can 
neither read nor write, he does not possess even the 
letters ; it is then necessary to conduct the hand, as 
you would that of a scholar ; and there is a still greater 
material difficulty to overcome. These phenomena are 
possible ; we have numerous examples of them ; but 
it may readily be comprehended that this mode of 
procedure accords little with the extent and rapidity 
of communications, and that the spirits must prefer 
the most flexible instruments, or, as they express it, the 
mediums, from their point of view, best furnished with 
tools. 

If those who ask these phenomena as a means of 
conviction had previously studied the theory, they 
would know under what exceptional conditions they 
are produced. 



Chapter XX. 
MORAL INFLUENCE OF THE MEDIUM. 

Various Questions. — Dissertations of a Spirit on 
Moral Influence. 

226. 1. "Is the development of mediumship in pro- 
portion to the moral development of the medium ? " 

" No ; the faculty proper pertains to the organism ; 
it is independent of the moral ; it is not the same with 
its use, which may be more or less good, according to 
the qualities of the medium." 

2. " It has always been said that mediumship is a 
gift of God, a grace, a favor ; why, then, is it not a 
privilege of good men, and why do we see unworthy 
people who are endowed in the highest degree, and 
who misuse it ? " 

" All faculties are favors for which we should give 
thanks to God, for there are men who are deprived of 
them. You might as well ask why God gives sight to 
malefactors, adroitness to thieves, eloquence to those 
who use it to say evil things. It is the same with 
mediumship ; unworthy persons are endowed with it, 
because they have greater need of it to be improved : 
do you think God refuses the means of salvation to the 
guilty ? He multiplies such means in their path ; he 
puts them in their hands ; it is for them to profit by it. 
Did not Judas, the traitor, as apostle, perform miracles, 

285 



286 BOOK ON MEDIUMS. 

and heal the sick ? God permitted him to have this 
gift to render his treason more odious." 

3. " Will mediums who make a bad use of their 
faculty, or who do not use it for doing good, or do not 
profit by it for their instruction, be obliged to bear the 
consequences ?" 

" If they use it wrongly, they will be doubly pun- 
ished, because they have a means of being enlightened, 
and do not profit by it. He who sees clearly and 
stumbles is more blamable than the blind man who 
falls into the ditch." 

4. " There are mediums to whom communications 
are, almost constantly, being made spontaneously; on 
the same subject, on certain moral questions, for in- 
stance, certain designated faults : has that any special 
motive ? " 

" Yes ; and the motive is to enlighten them on a 
subject often repeated, or to correct them of certain 
faults ; for this reason they speak to one constantly of 
pride, to another of charity : only satiety can open 
their eyes. There is not a medium misusing his 
faculty from ambition or interest, or compromising it 
by a capital fault, such as pride, egotism, levity, &c, 
who does not receive from time to time some warning 
from the spirits ; the evil is, that they rarely take the 
warning to themselves." 

Remark. Spirits often use management in giving 
their lessons ; they give them in an indirect manner, 
in order to leave more merit to him who knows how to 
apply and profit by them ; but with some people the 
blindness and pride are such that they cannot recog- 
nize themselves in the picture placed before their eyes ; 
much more if the spirit gives them to understand that 
they themselves are the ones in question, they become 



MORAL INFLUENCE OF THE MEDIUM. 287 

angry, and treat the spirit as a liar or jester. This 
plainly proves that the spirit was right. 

5. " In the lessons that are dictated to the medium 
in a general manner, and without personal application, 
does he not act as a passive instrument for the instruc- 
tion of others ? " 

" Often the advice and counsel are not dictated for 
him personally, but for others to whom we can'address 
ourselves only through his agency ; but he ought to 
take his share of it, if he is not blinded by self-love. 

" Do not think the medianimic faculty has been given 
solely to correct one or two persons ; no, the end is 
greater ; it is a question of all mankind. A medium 
is an instrument of too little importance individually : 
this is why, when we give instructions for general 
profit, we use those who possess the necessary facili- 
ties ; but be assured there will come a time when good 
mediums will be so common that spirits will not need 
to use bad instruments." 

6. " Since the moral qualities of the medium keep 
away imperfect spirits, how does it happen that a 
medium endowed with good qualities transmits false 
or gross answers ? " 

" Do you know the inward recesses of the soul ? 
Besides, without being vicious, he may be light and 
frivolous, and then, also, sometimes he needs a lesson 
that he may be on his guard." 

7. " Why do the superior spirits permit persons 
endowed with great power as mediums, and who 
might do much good, to be made the instruments of 
error ? " 

" They try to influence them ; but when they allow 
themselves to be carried into an evil way, they let 
them go. This is the reason they use them with 



288 BOOK ON MEDIUMS. 

repugnance, for truth cannot be interpreted by false- 
hoods 

8. " Is it absolutely impossible to have good com- 
munications through an imperfect medium ? " 

" An imperfect medium may sometimes obtain good 
things, because, if he have a fine faculty, good spirits 
may avail themselves of him in default of another, in 
one particular case ; but it is always only temporarily, 
for, as soon as they find one who suits them better, 
they give him the preference." 

Remark. It is to be observed that when the good 
spirits perceive that a medium ceases to be well assist- 
ed, and becomes, by his imperfections, the prey of 
deceiving spirits, they almost always call forth circum- 
stances that expose his irregularities, and withdraw 
from him serious and well-intentioned persons, whose 
sincerity might be abused. In such case, whatever 
may be their faculties, it is not to be regretted." 

9. "What should a medium be, to be called per- 
fect ? " 

" Perfect ! You well know that perfection is not on 
the earth, or you would not be here ; say a good 
medium, and that is much, for they are rare. The 
perfect medium would be one on whom the bad spirits 
have never dared the attempt to deceive ; the best is 
he who, sympathizing only with good spirits, has been 
least often deceived." 

10. " If he sympathize only with good spirits, how 
can they allow him to be deceived ? " 

" The good spirits sometimes allow it with the best 
mediums, in order to exercise their judgment, and teach 
them to discern the true from the false ; and then, 
however good a medium may be, he is never so perfect 
that there may not be found some weak side in him 



MORAL INFLUENCE OF THE MEDIUM. 289 

hat can be approached ; it should serve him as a 
(esson. The false communications that he receives 
from time to time arc warnings that he must not be- 
lieve himself infallible, and pride himself upon it ; for 
the medium who obtains the most remarkable things 
has no more matter for glorification in it than the 
organ-grinder who produces the most beautiful airs by 
simply turning the crank of the instrument." 

11. "What are the necessary conditions by which 
the words of the superior spirits may reach us pure 
from all adulteration ? " 

" To will good ; to remove all pride and egotism : 
both are necessary." 

12. "If the speech of the superior spirits reach us 
pure only under conditions difficult to attain, is it not 
an obstacle to the propagation of the truth ? " 

" No ; for the light always comes to him who wishes 
to receive it. Whoever wishes to be enlightened must 
flee the darkness, and darkness is in impurity of 
heart. 

"Spirits whom you consider the personification of 
good do not willingly answer the appeal of those 
whose hearts are soiled by pride, cupidity, and a lack 
of charity. 

" Let those, then, who desire enlightenment, throw 
aside all human vanity, and humble themselves before 
the infinite power of the Creator : this will be the best 
proof of their sincerity ; and this condition every one 
can fulfill." 

227. If the medium, as to execution, is only an 
instrument, yet, under the moral relation, he exercises 
a great influence. Since, in order to communicate, 
the foreign 'spirit identifies himself with the spirit of 
the medium, this identification can take place only so 
19 



290 BOOK ON MEDIUMS. 

far as there is sympathy, and, if one might say it, 
affinity between them. The soul exercises on the 
foreign spirit a kind of attraction or repulsion, accord- 
ing to the degree of their similarity or dissimilarity ; 
thus, the good have an affinity for the good, and the 
bad for the bad ; from whence it follows that the moral 
qualities of the medium have a powerful influence on 
the nature of the spirits who communicate through 
him. If he is vicious, the inferior spirits surround 
him, and are always ready to take the place of the 
good spirits who have been called. The qualities 
which best attract good spirits are, kindness, benevo- 
lence, simplicity of heart, love of the neighbor, detach- 
ment from material things ; the faults that repel them 
are, pride, egotism, envy, jealousy, hatred, cupidity, 
sensuality, and all the passions by which man is 
attached to matter. 

228. All moral imperfections are so many open 
doors which give access to evil spirits ; but the one 
they can play upon most skillfully is pride, because it is 
the one people are least willing to confess, even to 
themselves : pride has ruined numberless mediums 
endowed with the finest faculties, and who, but for 
that, might have become remarkable and very useful 
subjects ; but, become the prey of lying spirits, their 
faculties have been first perverted, then annihilated, 
and more than one have been humiliated by the most 
bitter deceptions. 

Pride betrays itself in mediums by unequivocal 
signs, to which it is so much the more necessary to 
call attention, as it is one of the things which should 
soonest inspire a distrust of their communications. 
This is, first, a blind confidence in the superiority of 
these same communications, and in the infallibility of 



MORAL INFLUENCE OF THE MEDIUM, 291 

the spirit who gives them ; from thence a certain dis- 
dain for all that does not come to them, for they be- 
lieve that they have the privilege of the truth. The 
prestige of great names, borrowed by the spirits whom 
they account as their protectors, dazzles them, and 
as their self-love would suffer in confessing themselves 
to be dupes, they repulse every kind of advice ; they 
even avoid it by withdrawing from their friends, and 
from whoever might be the means of opening their 
eyes : if they condescend to listen to them, they scorn 
their advice ; for to doubt the superiority of their spirit 
is almost a profanation. They are offended at the 
least contradiction, at a simple criticism, and even 
almost begin to hate the persons who have done them 
the service. Under cover of this isolation, brought 
about by spirits who want no contradictions, these have 
fine sport in keeping them in their illusions, and 
easily make them take the grossest absurdities for sub- 
limities. Thus, absolute confidence in the superiority 
of what they obtain, contempt for what does not come 
from them, undue importance attached to great names, 
rejection of counsel, all criticism taken in ill part, 
withdrawal from those who might give disinterested 
advice, a belief in their skill in spite of their want of 
experience, — such are the characteristics of proud and 
vain mediums. 

It is proper to say that pride is often excited in 
a medium by his surroundings. If he has greater 
faculties than ordinary, he is sought after and praised ; 
he considers himself indispensable, and soon affects 
airs of self-sufficiency and disdain when he lends his 
assistance. We have, more than once, had to regret 
the eulogiums we had given to certain mediums in 
order to encourage them. 



292 BOOK ON MEDIUMS. 

229. By the side of this picture let us place that of 
the truly good medium — him in whom we may have 
confidence. Let us first suppose facility of execution 
so great as to permit the spirits to communicate freely, 
without being hampered by any difficulty of a material 
kind. This being given, what is most necessary to 
consider is, the nature of the spirits who habitually 
assist him ; and for that it is not the name that must 
be looked to, but the language. He should never lose 
sight of the fact that the sympathies he encourages 
among the good spirits will be in proportion to his 
withdrawal from the bad. Knowing that his faculty is 
a gift accorded to him for use in good, he seeks not 
self-laudation, he takes no merit for it to himself. He 
accepts the good communications made to him as a 
favor, of which he should endeavor to render himself 
worthy by kindness, benevolence, and modesty. The 
former prides himself on his relations with superior 
spirits ; the latter becomes more humble in conse- 
quence, always believing himself beneath such favor. 

230. The following instruction has been given to us 
on this subject by a spirit, several of whose communi- 
cations we have already given : — 

" We have already said, mediums, as mediums, have 
but a secondary influence in the communications of 
spirits : their task is that of an electric machine, which 
transmits telegraphic despatches from one point of the 
earth to another far distant. So, when we wish to dic- 
tate a communication, we act on the medium as the 
telegraph operator on his instruments ; that is, as the 
tac-tac of the telegraph writes thousands of miles 
away, on a slip of paper, the reproduced letters of the 
dispatch, so we, from the immeasurable distance that 
separates the visible from the invisible world, the im- 



MORAL INFLUENCE OF THE MEDIUM. 293 

material from the incarnated world, communicate what 
we wish to teach you by means of the median imic in- 
strument. But, also, as the atmospheric influences act 
upon, and often disturb, the transmissions of the electric 
telegraph, the moral influence of the medium acts upon, 
and sometimes affects, the transmission of our dis- 
patches from beyond the tomb, because we are obliged 
to make them pass through a medium whose nature is 
contrary to them. At the same time, that influence is 
most often annulled by our energy and our will, and 
no disturbing element is manifest. Indeed, dictations 
of a high, philosophic bearing, communications of 
perfect morality, are sometimes transmitted through 
mediums little suited to these superior teachings ; 
while, on the other hand, communications anything 
but edifying, sometimes come by mediums who are 
very much ashamed of having been used as their 
conductor. 

M As a general rule it may be affirmed that spirits call 
their like, and that spirits of an elevated plane rarely 
communicate by bad conductors, where they have at 
hand good medianimic instruments — good mediums. 

11 Light, trifling mediums call spirits of the same 
nature ; and thus their communications are impressed 
with vulgar expressions, frivolities, ideas disjointed 
and often very heterodox, spiritually. To be sure they 
can and do sometimes say good things, but it is in this 
case, particularly, that it is necessary to subject them 
to a rigid examination ; for, in the midst of these good 
things, some hypocritical spirits skillfully, and with 
calculating perfidy, insinuate inventions, lying asser- 
tions, in order to deceive the sincerity of their auditors. 
Then every equivocal word or phrase must be merci- 
lessly stricken out, preserving only as much of the 



294 BOOK ON MEDIUMS. 

dictation as is accepted by logic, or as is already- 
taught by the doctrine. Communications of this na- 
ture are to be dreaded only for isolated spiritists, for 
circles newly formed, or not yet fully enlightened ; for 
in reunions where the believers are more advanced, 
and have gained experience, in vain the jackdaw bor- 
rows the peacock's feathers ; he is always mercilessly 
expelled. 

* I will not speak of mediums who are pleased to 
solicit and listen to filthy communications ; let us leave 
them to please themselves in the society of cynical 
spirits. Besides, communications of this order seek, 
of themselves, solitude and isolation ; in any case they 
could only inspire disdain and disgust among the 
members of philosophical and serious circles. But 
where the moral influence of the medium makes itself 
really felt, is when he substitutes his personal ideas 
for those which the spirits endeavor to suggest to him ; 
and again, when he draws from his own imagination 
fantastic theories, which he himself sincerely believes 
to be the result of an intuitive communication. Then 
it is a thousand to one that this is the reflex of the 
personal spirit of the medium ; then occurs this 
strange fact — the hand of the medium is sometimes 
moved almost mechanically, guided by a secondary 
and mocking spirit. It is against this touchstone that 
so many ardent imaginations are shattered ; for, car- 
ried away by the impetuosity of their own ideas, by 
the tinsel of their literary learning, they despise the 
modest dictation of a wise spirit, and abandon the sub- 
stance for the shadow, substitute for it a high-flown 
paraphrase. On this dreadful rock are personal ambi- 
tions also stranded, when, in default of communications, 
which the good spirits refuse to them, they present 



MORAL INFLUENCE OF THE MEDIUM. 295 

their own work as the work of these same spirits. 
For this reason it is necessary that the chiefs of spir- 
itist circles be possessed of exquisite tact and rare 
sagacity, in order to discern authentic communications, 
and not to wound those who delude themselves. 

" ' In doubt, abstain,' says one of your old proverbs ; 
admit nothing that has not certain evidence of truth. 
As soon as a new opinion is brought to light, if it 
seem ever so little doubtful, pass it through the cruci- 
ble of reason and logic ; what reason and good sense 
refuse, reject boldly ; better reject ten truths than 
admit a single lie, a single false theory. For on this 
theory you might construct a whole system that would 
crumble at the first breath of truth, like a monument 
raised on the shifting sand ; while, should you reject 
some truths to-day, because they are not clearly and 
logically demonstrated, very soon a strong fact, an 
irrefutable demonstration, will come to show you its 
authenticity. 

" Remember, nevertheless, O, spiritists, that there is 
nothing impossible for God, and for good spirits, 
except injustice and iniquity. 

" Spiritism is now sufficiently diffused among men, 
and has so moralized the sincere believers of its holy 
doctrine, that spirits need no longer be reduced to 
employ bad instruments — imperfect mediums. If, 
now, a medium, whoever he may be, gives, by his con- 
duct or his manners, by his pride, his want of love and 
charity, a legitimate cause for suspicion, — refuse, re- 
ject his communications, for there is a snake hidden 
in the grass. That is my conclusion on the moral 
influence of mediums. Erastus." 



Chapter XXI. 
INFLUENCE OF THE SURROUNDINGS. 

231. 1. " Does the sphere of the medium exercise an 
influence on the manifestations ? " 

" All_ the spirits that surround the medium assist 
him, in good as in evil." 

2. " Could not the superior spirits triumph over the 
bad will of the incarnated spirit, who serves them as 
interpreter, and over those who surround him ? " 

" Yes, when they consider it useful, and according 
to the intention of the person who addresses them. 
We have already said so ; the most elevated spirits can 
sometimes communicate by a special favor, notwith- 
standing the imperfection of the medium, and his 
sphere ; but then those surrounding spirits remain 
perfect strangers to it." 

3. " Do the superior spirits seek to lead frivolous 
circles to more serious ideas ? " 

" The superior spirits do not go into circles where 
they know their presence to be useless. Where the 
surroundings are but slightly instructed, yet sincere, 
we go willingly, even should we find but feeble in- 
struments ; but in instructed spheres, where irony 
governs, we do not go. Then it is necessary to speak 
to the eyes and ears ; that is the role of rapping or 
mocking spirits. It is right that persons who boast 
themselves of their science should be humiliated by- 
spirits less learned and less advanced." 

296 



INFLUENCE OF THE SURROUNDINGS. 297 

4. " Are the inferior spirits denied access to serious 
reunions ? " 

" No ; they remain there, sometimes to profit by the 
instructions given to you ; but they are silent, like the 
giddy in a?i assembly of the wise!* 

232. It would be an error to suppose that it is 
necessary to be a medium in order to attract to you 
beings from the invisible world. The whole of space 
is peopled with them ; we have them constantly around 
us, by our side ; they see us, observe us, mingle in 
our reunions, follow us or fly from us, as we attract or 
repulse them. The medianimic faculty is not needed 
for that ; it is only a means of communication. From 
what we have seen of the causes of sympathy or an- 
tipathy of spirits, it will easily be understood that we 
must be surrounded by those who have affinity for our 
own spirit, according as it is elevated or degraded. If 
we consider the moral state of our globe, we shall 
perceive what kind of spirits must predominate among 
the wandering spirits. If we take each people in par- 
ticular, we can judge by the prevailing characteristics 
of the inhabitants, by their preoccupations, their sen- 
timents, more or less moral and humatiitary, of the 
order of spirits who would there rendezvous from 
preference. 

Making this principle our starting-point, let us sup- 
pose a reunion of trifling, incongruous persons, occu- 
pied with their pleasures ; what kind of spirits would 
be found among them ? Not, assuredly, superior spir- 
its, any more than our " savants " and philosophers 
would spend their time among them. So, whenever 
men gather together, they have with them an invisible 
assembly, which sympathizes with their qualities or 
their whims, and that setting aside all thought of invo- 



298 BOOK ON MEDIUMS. 

cation. Let us admit, now, the possibility of holding 
intercourse with the beings of the invisible world by 
an interpreter, a medium ; who would answer to their 
call ? Evidently those who are there already, and only 
seeking an occasion to communicate. If, in a frivolous 
assembly, a superior spirit is called, he might come, 
and say some seasonable words, as a good pastor in 
the midst of his strayed sheep ; but the moment he finds 
himself neither understood nor listened to, he goes, as 
you would do in his place, and then the others have 
full liberty. 

233. It is not always sufficient for an assembly to 
be serious to have communications of a high order ; 
there are people who never laugh, and whose hearts 
are none the more pure ; and it is the heart, above all, 
that attracts good spirits. No moral condition ex- 
cludes spirit communications ; but if persons- are in 
bad conditions, they talk with their like, who think it 
no harm to deceive us, and often embrace our preju- 
dices. 

By this may be seen the enormous influence of the 
sphere on the nature of intelligent manifestations ; but 
this influence is not exercised, as some have supposed, 
when the world of spirits was not as well known as 
it is now, and before convincing proofs had cleared 
away all our doubts. When communications agree 
with the opinion of the assistants, it is not because the 
opinion is reflected in the spirit of the medium, as in 
a mirror ; it is because you have with you spirits who 
are in sympathy with you, for good as for evil, and who 
have your conceits ; and what proves this is, that if 
you have the strength to attract to you other spirits 
than those who surround you, the same medium will 
hold an entirely different language, and tell you things 



INFLUENCE OF THE SURROUNDINGS. 2QQ 

far removed from your thoughts and your convictions. 
To recapitulate : the conditions of the sphere will be 
so much better as there may be. more of homogeneity, 
for good, more pure and elevated sentiments, more 
sincere desire to be instructed, without afterthought. 



Chapter XXII. 

OF MEDIUMSHIP IN ANIMALS. 

234. Can animals be mediums ? This question has 
often been asked, and certain facts would seem to answer 
it affirmatively. The remarkable signs of intelligence 
displayed by some trained birds have given credit to 
this opinion ; they have seemed to divine the thought, 
and draw from a pack of cards those that would give 
the exact answer to the question proposed. We have 
observed these experiments with very particular care, 
and have most admired the art displayed in their in- 
struction. We cannot refuse them a certain degree 
of relative intelligence ; but it must be conceded that, 
in this case, their perspicacity greatly surpassed that 
of man, for no one could flatter himself to be able to 
do as they do ; for some experiments, it would even be 
necessary to suppose them to be endowed with a gift 
of second sight, superior to that of the most clear- 
seeing somnambulists. We know their lucidity is es- 
sentially variable, and that it is subject to frequent 
intermissions, while with these birds it would be per- 
manent, and work up to a given point with a regu- 
larity and precision not seen in any somnambulist ; in 
a word, they were never at fault. Most of the experi- 
ments that we have seen are of the nature of those of 
jugglers, and could leave us no doubt of the employ- 
ment of some of their methods, notably that of forced 
cards. The art of legerdemain consists in concealing 

300 



OF MEDIUMSHIP IN ANIMALS. 301 

these methods, without which the effect would have 
no charm. The phenomenon, even reduced to this 
proportion, is not the less very interesting, and the 
talent of the instructor is as admirable as the intelli- 
gence of the pupil ; for the difficulty is much greater 
than if the bird acted by virtue of his own faculties : 
now, in making the birds do things that pass the 
limit of the possible for human intelligence, is to prove 
by that alone the employment of a secret process. 

There is, besides, one certain fact — that these birds 
reach this degree of skill only at the end of a certain 
time, and by means of particular and persevering cares, 
which would not be necessary if their intelligence was 
the only thing. It is no more extraordinary to train 
them to draw cards than to accustom them to repeat 
tunes or words. It has been the same when the leger- 
demain has attempted to imitate second sight ; they 
made the subject do too much to be of long duration. 
From the first time that we were at a seance of this 
kind, we saw only a very imperfect imitation of som- 
nambulism, revealing ignorance of the most essential 
conditions of this faculty. 

235. Whatever there may be in the above experi- 
ments, the principal question remains none the less 
entire in another point of view ; for even as the imita- 
tion of somnambulism prevents not the existence of 
the faculty, so the imitation of mediums, by means of 
birds, proves nothing against the possibility of an 
analogous faculty in them and in other animals. The 
thing is, to know if animals are fit, like men, to serve 
as intermediaries to spirits, for intelligent communica- 
tions. It even seems logical enough to suppose that 
a living creature, endowed with a certain degree of 
intelligence, should be more suitable to this effect 



302 BOOK ON MEDIUMS. 

than an inert body without vitality, like a table, for 
instance ; yet it is what does not happen. 

236. The question of the medianimity of animals is 
completely solved in the following dissertation given 
by a spirit whose depth and sagacity may be appreci- 
ated by the quotations we have already had occasion 
to make. To be entirely aware of the value of his 
demonstration, it is only necessary to refer to the ex- 
planation he has given of the rdle of the medium in 
communications, and which we have given above. 
(No. 225.) 

This communication was given at the end of a dis- 
cussion that took place, on this subject, in the Paris 
Society for Spirit Studies. 

" I touch, to-day, upon the question of medianimity 
in animals, raised and sustained by one of your most 
fervent believers. He contends, by virtue of this 
axiom, ' He who can do the most can do the least ; ' that 
we can medianimize birds, and use them in our com- 
munications with mankind. This is what you call, in 
philosophy, or, rather, in logic, purely and simply a 
sophism. ' You animate,' says he, ' inert matter ; 
that is, a table, a chair, a piano ; a fortiori, you should 
animate matter already animated, and notably birds.' 
Well, in the normal state of Spiritism, this is not, and 
it cannot be. 

" First, let us look well at our facts. What is a 
medium ? It is the being, the individual, who serves 
as point of union to the spirits, that they may easily 
communicate with men — incarnated spirits. Con- 
sequently, without a medium, no communications, 
tangible, mental, scriptive, physical, nor any sort 
whatever. 

" There is a principle which, I am sure, is admitted 



OF MEDIUMSHIP IN ANIMALS. 303 

by all spiritists : it is that likes act with their likes 
and as their likes. Now, what are the likes of spir- 
its, if not the incarnated or non-incarnated spirits. 
Must it be repeated to you constantly ? Well, I will 
repeat it again : your pcrisprit and ours are drawn 
from the same sphere, are of an identical nature, are 
like, in a word ; they possess a property of assimila- 
tion more or less developed, of magnetic action more 
or less vigorous, which allows us, spirits and incar- 
nated, to put ourselves, very promptly and easily, en 
rapport. Finally, what specially pertains to mediums, 
what is even the essence of their individuality, is a 
special affinity, and at the same time a peculiar force 
of expansion, which annihilate in them all refractibil- 
ity, and establish between them and us a sort of cur- 
rent, a kind of fusion, which facilitates our communi- 
cations. It is this refractibility of matter which is 
opposed to the development of mediumship in most 
of those who are not mediums. 

" Men are always prone to exaggerate. Some — I 
speak not here of materialists — refuse a soul to ani- 
mals ; and some would give them one, so to speak, 
like our own. Why thus desire to confound the per- 
fectible with the imperfectible ? No, no ; be convinced 
in this : the fire that animates the beasts, the breath 
that makes them act, move, and speak in their lan- 
guage, has no aptitude, as to the present, to be min- 
gled, to be united, to be fused with the divine breath, 
the ethereal soul, the spirit which animates the being 
essentially perfectible — man; this king of the crea- 
tion. Now, is it not this very essential condition of 
perfectibility in which consists the superiority of the 
human species ? Well, understand, then, that no indi- 
vidual of the other races living on the earth can be 



304 BOOK ON MEDIUMS. 

compared with man, alone perfectible in himself, and 
in his works. 

" Is the dog, whose superior intelligence among ani- 
mals has made him the friend and companion of man, 
perfectible of his own head, and from his personal 
initiative? No one would dare to sustain it, for the 
dog does not make his race progress ; the best trained 
among them is always trained by his master. Since 
the world has been a world, the otter has always built 
his hut on the water, of the same proportions, and 
according to an invariable rule ; the nightingales and 
the swallows have never constructed their nests other- 
wise than as did their fathers. 

" A sparrow's nest before the deluge is a sparrow's 
nest of to-day, is always a sparrow's nest ; built in 
the same conditions, and with the same system of 
interlacing blades of grass and rubbish, gathered in 
the spring, the season of love. The bees and ants, 
those little republican housekeepers, have never varied 
in their custom of laying up stores, in their mode of 
proceeding, in their manners, in their productions. 
The spider always weaves his web in the same way. 

" On the other side, if you seek the thatched huts 
and the tents of the early ages of the earth, you will 
find in their place the palaces and castles of modern 
civilization ; to the garments of skins have succeeded 
tissues of gold and silk ; finally, at each step, you find 
the proofs of the incessant march of humanity towards 
progress. 

" Of this constant, invincible, undeniable progress of 
the human species, and of this indefinite stationariness 
of the other animated species, conclude with me, that 
if there exist principles common to all that live and 
move on the earth, breath and matter, it is none the 



OF MEDIUMSHJP IN ANIMALS. 305 

less true that you alone, incarnated spirits are sub- 
jected to that inevitable law of progress which presses 
you incessantly forward, and always forward. God 
has placed the animals by your side as auxiliaries, to 
nourish, to clothe, to help you. He has given them a 
certain degree of intelligence, because, in order to aid 
you, they must understand ; and lie has proportioned 
their intelligence to the services they are called upon 
to render ; but, in His wisdom, He has not meant 
they should be subjected to the same law of progress ; 
such as they were created, such they have remained, 
and will remain until the extinction of their races. 

" It has been said, The spirits medianimize inert mat- 
ter, and make it move chairs, tables, pianos ; make it 
move, yes ; but medianimize it, no ! For, still again, 
without a medium not one of these phenomena could 
be produced. What is there extraordinary in the fact 
that by the help of one or several mediums we move 
inert or passive matter, which, by reason of its very 
passivity, its inertia, is proper to undergo the move- 
ment and impulsions we wish to impress upon it ? 
For that we need mediums — that is certain ; but it 
is not necessary that the medium be present, or con- 
scions, for we can act with the elements he furnishes, 
unknown to him, and without his presence ; above all, 
in the facts of tangibility and materialization. Our 
fluidic envelope, more imponderable and more subtile 
than the most subtile and most imponderable of your 
gases, uniting, wedding, combining with the fluidic 
but animalized envelope of the medium, and whose 
property of expansion and penetrability cannot be 
grasped by your gross senses, and is almost inexplica- 
ble to you, allows us to move furniture, and even to 
break it, in inhabited places. 
20 



306 BOOK ON MEDIUMS. 

" Certainly spirits can make themselves visible and 
tangible to animals, and often some sudden fright they 
have, and which seems to you motiveless, is caused by 
the sight of one or several of these spirits ill-inten- 
tioned to the individuals present, or to those to whom 
the animals belong. Very often you see horses who 
will neither advance nor go back, or who rear up at 
an imaginary obstacle. Well, take it for certain that 
the imaginary obstacle is often a spirit, or group of 
spirits, who are pleased to hinder his advance. 

" Recollect Balaam's ass, who, seeing an angel before 
her, and fearing his flaming sword, would not stir ; 
before visibly manifesting himself to Balaam, the angel 
wished to be visible to the animal alone ; but, I repeat, 
we medianimize directly neither animals nor inert 
matter ; the concurrence, either conscious or it?icon- 
scious, of a human medium is always necessary, and 
this we can find neither in animals nor in inert 
matter. 

" M. T. has, he says, magnetized his dog. What 
happened ? He killed him, for the miserable animal 
died after falling into a kind of atony, of languor, in 
consequence. Indeed, in filling him with a fluid 
taken from an essence superior to that special to his 
nature, he crushed him, — acted on him, though more 
slowly, in the manner of the thunderbolt. Then, as 
there is no assimilation possible between our perisprit 
and the fluidic envelope of animals, proper, we should 
crush them instantly by medianimizing them. 

" This established, I perfectly recognize among ani- 
mals the existence of various aptitudes ; that certain 
passions, identical with human passions and senti- 
ments, are developed in them ; that they are feeling 
and grateful, vindictive and hating, according as they 



OF MEDIUMSIIIP IN ANIMALS. 307 

are well or ill treated. It is because God, who makes 
nothing incomplete, has given to animals, companions 
and servants of man, qualities of sociability that are 
utterly wanting in wild animals. But from thence to 
being able to serve as intermediaries for the transmis- 
sion of spirit thought, there is a gulf — the difference 
of natures. 

11 You know we draw in the brain of the medium the 
elements necessary to give to our thought a percepti- 
ble form, one that you can grasp : it is by the aid of 
the material he possesses that the medium translates 
our thought into ordinary language : well, what ele- 
ment would you find in the brain of an animal ? Are 
there words, numbers, letters, any signs whatever, 
similar to those existing with man, even the least in- 
telligent ? Yet, you will say, animals understand man's 
thought ; they even divine. Yes, trained animals un- 
derstand certain thoughts ; but have you ever seen 
them reproduce them ? No ; conclude, then, that ani- 
mals cannot serve us as interpreters. 

"To recapitulate : medianimic facts cannot be mani- 
fested without the conscious or unconscious concur- 
rence of mediums, and it is only among the incarnated, 
spirits like ourselves, that we can meet with those who 
can serve us as mediums. As to dogs, birds, or other 
animals, trained to certain exercises, that is your busi- 
ness, and not ours. Erastus." 



Chapter XXIII. 

ON OBSESSION. 

Simple Obsession. — Fascination. — Subjugation. — 
Causes of Obsession. — Means of combating it. 

237. Of the number of dangers which the practice 
of Spiritism presents, in the front rank must be placed 
Obsession; that is, the dominion some spirits know 
how to take over certain persons. It is never done 
except by inferior spirits, who seek to govern ; with 
good spirits we experience no restraint ; they advise, 
combat the influence of the bad, and if they are not 
listened to, withdraw. The bad, on the contrary, 
attach themselves to those whom they find exposed ; 
if they gain dominion over any one, they identify 
themselves with his own spirit, and lead him like a 
veritable child. 

Obsession presents various characteristics, which it 
is very necessary to distinguish, and which result 
from the degree of restraint, and the nature of the 
effects it produces. The word obsession is, in some 
sort, a generic term, by which we designate this kind 
of phenomenon, whose principal varieties are, simple 
obsession, fascination, and subjugation. 

238. Simple obsession is when a malicious spirit im- 
poses himself on a medium, intermeddles, in spite of 
him, in the communications he receives, prevents him 

308 



ON OB SESSION. 309 

from communicating with other spirits, and substitutes 
himself for those invoked. 

It is not obsession to be deceived by a lying spirit : 
the best medium is exposed to that, especially in the 
beginning, when he still 'lacks the necessary experi- 
ence ; the same as, with us, the most honest people 
may be duped by rascals. One can be deceived with- 
out being obsessed ; obsession is in the tenacity of 
the spirit, of whom you cannot get rid. 

In simple obsession the medium knows very well 
that it is a deceiving spirit, and the spirit does aot 
conceal himself : he disguises none of his bad inten- 
tions and his desire to thwart. The medium easily 
recognizes the imposture, and as he is on his guard, is 
rarely deceived. This kind of obsession is simply dis- 
agreeable, and has no other inconvenience than to 
oppose an obstacle to the communications that might 
be desired with serious spirits, or with those whom we 
love. 

Physical Obsession may be ranked in this class ; 
those which consist in noisy and obstinate manifesta- 
tions of certain spirits, who rap and make other noises 
spontaneously. 

239. Fascination has much graver consequences. It 
is an illusion produced by direct action of the spirit on 
the medium's thought, and which in some measure 
paralyzes his judgment in regard to communications. 
The fascinated medium does not believe himself to be 
deceived ; the spirit has the art to inspire him with a 
blind confidence, which prevents him from seeing the 
treachery, and from understanding the absurdity of 
what he writes, even when it is patent to everybody's 
eyes : the illusion may even go so far as to make him 
see sublimity in the most ridiculous language. It 



310 BOOK ON MEDIUMS. 

would be an error to suppose that this kind of obses- 
sion could come to only simple, ignorant persons, and 
those without judgment ; men the most acute, the 
most learned, the most intelligent in other relations, 
are not exempt, which proves that this aberration is 
is the effect of a foreign cause, to whose influence 
they are subjected. We have said that the results of 
fascination are much more grave ; for, by means of 
the illusion, the spirit leads the one he masters as he 
would lead a blind man, can make him accept the 
most absurd doctrines, the falsest theories, as being 
the sole expression of truth ; still more, he can incite 
him to the most ridiculous, compromising, and even 
dangerous proceedings, 

One can easily comprehend the great difference 
existing between simple obsession and fascination ; 
as also that the spirits who produce these two effects 
must differ in character. In the first, the spirit is a 
being troublesome only by his tenacity, and of whom 
one is impatient to be rid. In the second, it is quite 
another thing : to gain such ends needs an adroit, 
subtle, and profoundly hypocritical spirit, for he can 
create the delusion, and make himself accepted only 
by means of the mask he wears and of a semblance 
of virtue ; the grand words, charity, humility, and love 
of God, are as letters of credence ; but through all he 
shows signs of inferiority, which one must be fasci- 
nated not to perceive. He also dreads all people 
who see too clearly ; his tactics, therefore, are, almost 
always, to inspire his interpreter to withdraw from 
every one who could open his eyes : by this means, 
avoiding all contradiction, he is sure of being always 
right. 

240. Subjugation is a bond that paralyzes the will of 



ON OBSESSION. 3 1 1 

him who is subjected to it., and makes him act in spite 
of himself. In a word, it is a xvaXyoke. 

Subjugation may' be moral or corporeal. In the 
first case, the subjugated is instigated to do things 
often absurd and compromising, which he is deluded 
into believing sensible : it is a kind of fascination. In 
the second case, the spirit acts on the material organs, 
and provokes involuntary movements. It shows itself 
in the writing medium by an incessant desire to write, 
even at the most inopportune moments. We have 
seen those who, in default of pen or pencil, would 
write with the finger, wherever they might be, even in 
the streets, on the doors and walls. 

Corporeal subjugation sometimes goes further ; it 
may urge to the most ridiculous acts. We knew a 
man, neither young nor handsome, under the domin- 
ion of an obsession of this nature, constrained by an 
irresistible force to kneel to a young girl whom he had 
never before seen, and ask her in marriage. At other 
times, he felt on his back and loins a violent pressure, 
which forced him, in spite of his opposing will, to kneel 
and kiss the ground in public and crowded places. 
This man passed for crazy among his friends, but we 
were convinced he was not at all so ; for he was per- 
fectly conscious of the ridicule of which he was unwill- 
ingly the cause, and suffered horribly from it. 

241. Formerly the name of possession was given to 
this dominion exercised by evil spirits, when their 
influence extended to the aberration of the faculties. 
Possession, for us, would be synonymous with subju- 
gation. We have two reasons for not adopting this 
term ; the first, that it implies beings created for, and 
perpetually devoted to, evil, while really there are only 
beings, more or less imperfect, who can all be made 



312 BOOK ON MEDIUMS. 

better ; the second, that it also implies the idea of 
taking possession of the body by a foreign spirit — a 
sort of cohabitation ; while really there is only con- 
straint. The word subjugation perfectly renders the 
thought. Thus, for us, there are no possessed, in the 
ordinary sense of the word ; there are only obsessed, 
subjugated, and fascinated. 

242. Obsession, as we have said, is one of the great- 
est dangers of raediumship ; it is also one of the most 
frequent : so we cannot take too much pains to com- 
bat it ; for, over and above the personal inconveniences 
that may result, it is an absolute obstacle to the good- 
ness and truth of communications. Obsession, to 
whatever degree it may be carried, being always the 
effect of a restraint, and this restraint never being 
exercised by a good spirit, the result is, that every 
communication given by an obsessed medium is of a 
suspicious origin, and merits no confidence. If some- 
times good is found in them, take the good, but reject 
all that is even doubtful. 

243. Obsession may be known by the following- 
characteristics : First. Persistence of a spirit in com- 
municating, bon gre, mal gre, by writing, hearing, typ- 
tology, &c, and in opposing whatever other spirits 
may do. 

Second. Illusion, which, notwithstanding the intel- 
ligence of the medium, prevents him from seeing the 
falsity and absurdity of the communications he re- 
ceives. 

Third. Belief in the infallibility and absolute iden- 
tity of the spirits who communicate, and who, under 
respected and venerated names, say false or absurd 
things. 

Fourth. Confidence of the medium in the eulogi- 



ON OBSESSION. 313 

aras the spirits who communicate with him bestow 
upon him. 

Fifth. A disposition to withdraw from persons who 
may give him useful advice. 

Sixth. Taking in ill part all criticisms on the sub- 
ject of the communications he receives. 

Seventh. An incessant and inopportune desire to 
write. 

Eighth. Any physical restraint whatever against 
the will, and being forced to act or speak in spite of 
one's self. 

Ninth. Persistent noises and disturbances about 
one, and of which one is the cause, or object. 

244. In the face of this danger of obsession it may 
be asked if it is not a pity to be a medium ; is it not 
this faculty that induces it, and is it not a proof of 
the inexpediency of spirit communications ? Our an- 
swer is easy, and we beg it may be carefully con- 
sidered. 

Neither mediums nor spiritists created the spirits, 
but the spirits have been the cause of there being 
spiritists and mediums : spirits being only the souls of 
men, there have been spirits as long as there have 
been men ; and, consequently, they have, in all time, 
exercised their salutary or pernicious influence on 
humanity. The medianimic faculty is for them only a 
means of manifesting themselves ; in default of this 
faculty, they do it in a thousand other ways, more or 
less occult. It would be an error to believe that spir- 
its exercise their influence only by written or verbal 
communications ; their influence is incessant, and those 
who do not concern themselves about spirits, or who 
do not even believe in them, are as exposed to it as 
others, and more than others, because they have no 



3 H BOOK ON MEDIUMS. 

counterpoise. Mediumship is for the spirit a means 
of making himself known; if he is bad he always 
betrays hims.elf, however hypocritical he may be ; thus 
it may be said that mediumship allows one to see his 
enemy face to face, if it may be so expressed, and to 
fight him with his own weapons ; without this faculty 
he acts in the dark, and, under cover of his invisibility, 
can do, and does, much harm. To how many actions 
have not people been urged, to their misfortune, and 
which they might have avoided had they possessed the 
means of being enlightened ! The incredulous know 
not how truly they speak, when they say of a man who 
obstinately goes astray, " It is his evil genius urging 
him on to his destruction." Thus the knowledge of 
Spiritism, far from giving dominion to bad spirits, 
must, sooner or later, when it shall be widely spread, 
result in the destruction of that domination by giving 
to every one the means of being on his guard against 
their suggestions, and then he who yields will have no 
one to blame but himself. 

General rule : whoever has bad spirit communica- 
tions, written or verbal, is under an evil influence ; 
this influence is exercised on him, whether he writes 
or whether he does not write ; that is, whether he be 
a medium or not ; whether he believe or disbelieve. 
Writing gives a person the means of knowing the 
nature of the spirits who act on him, and of fighting 
against them if they are evil, which can be done with 
much greater success when the motive which makes 
them act is known. If he is too much blinded to 
understand it, others can open his eyes. 

To recapitulate: the danger is not so much in Spir- 
itism itself, since it can, on the contrary, serve as a 
controlling influence, and save from him who inces- 



ON OBSESSION. 315 

santly pursues us against our will ; it is in the haughty 

propensity of some mediums to believe too easily that 
they are the exclusive instruments of superior spirits, 
and in the kind of fascination that prevents them from 
understanding the foolish things of which they are the 
interpreters. Those, even, who are not mediums, may 
be exposed to it. Let us make a comparison. A man 
has a secret enemy, who disseminates all kinds of 
calumnious reports that the blackest wickedness can 
invent ; he sees his fortune lost, his friends alienated, 
his internal happiness destroyed ; not being able to 
discover the hand that strikes him, he cannot defend 
himself, and yields ; but one day this secret enemy 
writes to him, and, in spite of his strategy, betrays 
himself. Now he faces the discovered foe, can put 
him to confusion, and recover himself. Such is the 
rdle of the evil spirits, whom Spiritism makes it possi- 
ble to know and unmask. 

245. The motives of the obsession vary according 
to the nature of the spirit ; sometimes it is a vengeance 
he exercises on an individual, against whom he has 
cause of complaint, either during his life or in another 
existence ; often, also, he has no other reason than the 
desire of doing evil ; as he suffers, he wishes to make 
others suffer ; he finds a kind of joy in tormenting and 
vexing them ; also the impatience they exhibit excites 
him, because such is his object, while, by being 
patient, we weary him ; in becoming irritated, and 
showing vexation, we do exactly what he wishes. 
These spirits sometimes act from hatred and jealousy 
of good ; this is why they cast their malicious eyes on 
the best people. One of them sticks like a leech to 
an honorable family of our acquaintance, whom he has 
not even the satisfaction of deceiving ; interrogated as 



316 BOOK ON MEDIUMS. 

to his motive for attacking good people, instead of evil 
men like himself, he answered, " They give me no cause 
for envy." Others are guided by a sentiment of cow- 
ardice, which leads them to profit by the moral weak- 
ness of those who they know are incapable of resist- 
ing them. One of these, who subjugated a young 
man of very limited intellect, interrogated as to the 
motives of his choice, answered, " I have a very great 
need of tormenting some one: a sensible person would 
repulse me. I attach myself to an idiot, who has no 
means of opposing me!' 

246. There are obsessing spirits without malice, who 
even have some good, but who have the pride of false 
knowledge ; they have their own ideas, their systems 
of the sciences, social economy, morality, religion, 
philosophy ; they want their opinion to prevail, and, 
for that purpose, seek mediums credulous enough to 
accept them with closed eyes, and whom they fascinate 
to prevent them from discerning the true from the 
false. They are the more dangerous because sophisms 
cost them nothing, and they can gain credit for the 
most ridiculous extravagances : as they know the pres- 
tige of great names, they do not scruple to borrow the 
most respected, not even recoiling before the sacrilege 
of calling themselves Jesus, or the Virgin Mary, or a 
venerated saint. They seek to dazzle by pompous 
language, more pretentious than profound, bristling 
with technical terms, and adorned with the grand 
words of charity and morality ; they are careful not to 
give bad advice, because they know they will be re- 
jected : so those whose confidence they abuse defend 
them against every one, saying, " You can see they 
say nothing wrong." But morality is to them but a 
passport ; it is the least of their care ; what they want 



ON OBSESSION. 317 

is to govern, and to impose on others their ideas, how- 
ever unreasonable they may be. 

247. Spirits who have a system to advance are gen- 
erally writers : this is why they look for mediums who 
write with facility, and of whom they try to make 
docile instruments, fascinating them that they may be 
enthusiasts. They are almost always verbose, very 
prolix, endeavoring to make up in quantity what they 
lack in quality. They please themselves by dictating 
to their interpreters voluminous writings, crude and 
often nearly unintelligible, which, happily, it is almost 
impossible for the masses to read. The really superior 
spirits are sober of speech ; they say much in few 
words : so this prodigious fecundity should always be 
suspected. 

One cannot be too circumspect when the question 
arises of publishing such writings : the Utopianisms 
and eccentricities in which they abound produce a 
lamentable impression on novices, by giving them a 
false idea of Spiritism, without counting the fact that 
they are arms furnished to its enemies to turn it into 
ridicule. Among these publications are those which, 
without being evil, and without evincing obsession, 
may yet be regarded as imprudent, unseasonable, or 
maladroit. 

248. It frequently happens that a medium can com- 
municate only with one single spirit, who attaches 
himself to him, and answers for those who are called 
by his mediation. This is not always an obsession, 
for it may pertain to a certain want of flexibility in the 
medium, and to a special affinity on his part for such 
or such a spirit. There is no obsession, properly 
called, except when a spirit imposes himself on a 
medium, and forces away others by his will ; this is 



318 BOOK ON MEDIUMS. 

never the case with a good spirit. Usually the spirit 
who makes himself master of a medium with the view 
of governing him, does not suffer the critical examina- 
tion of his communications ; when he sees they are 
not accepted, and that they are discussed, he does not 
retire, but he inspires the medium with the thought of 
isolating himself ; often he even commands him to do 
so. Every medium who is wounded by the criticism 
of the communications he obtains, is the echo of the 
spirit who governs him, and this spirit cannot be 
good if he inspires an illogical thought — that of refus- 
ing examination. The isolation of the medium is 
always a lamentable thing for him, because then he 
has no critic for his communications. Not only should 
he gain insight by the advice of others, but it is ne- 
cessary for him to study all kinds of communications 
in order to compare them ; in shutting himself up 
in those he himself obtains, however good they may 
appear to him, he is exposed to delusion as to their 
value, without reckoning that he cannot know every- 
thing, and that they nearly always run in the same 
groove. (No. 192, Exclusive Mediums)} 

249. The means of combating obsession vary accord- 
ing to the character it takes. The danger does not 
really exist for any thoroughly convinced medium to 
be brought into relations with a lying spirit, as in 
simple obsession ; it is only a disagreeable thing for 
him. But precisely because it is disagreeable to him, 
is a reason the more for the spirit to follow him persis- 
tently to vex him. There are two essential things to 
do in such case : to prove to the spirit that one is not his 
dupe, and that it is impossible to deceive us ; secondly 
tire his patience by showing ourself more patient than 
he; if he is thoroughly convinced that he^will lose his 



ON OBSESSION. 319 

time, be will end by retiring, as importunate persons 
do when we do not listen to them. 

But that does not always suffice, and it may be 
long, for some of them are very tenacious, and months 
and years are but little to them. The medium should 
make a fervent appeal to his good angel, also to the 
good spirits who are sympathetic to him, and beg them 
to assist him. As for the obsessing spirit, however bad 
he may be, he should be treated with firmness, but 
with kindness, vanquishing him by good in praying 
for him. If he is really perverse, he will at first 
mock at it ; but in perseveringly moralizing with him, 
he will end by amending ; it is a conversion to under- 
take, a task often painful, ungrateful, even discoura- 
ging, but whose merit is in the difficulty, and which, if 
well accomplished, always gives the satisfaction of 
having fulfilled a duty of charity, and often that of 
having led a lost soul into the good road. 

It is equally expedient to break off all written com- 
munication as soon as it is known to come from a bad 
spirit, who will not listen to reason, in order not to 
give him the pleasure of being listened to. In some 
cases, even, it might be necessary to cease writing for 
a time ; it must be regulated according to circum- 
stances. But if the writing medium can avoid these 
discourses by abstaining from writing, it is not the same 
with the hearing medium, whom the obsessing spirit 
sometimes pursues every instant with his gross and 
obscene remarks, and who has not even the resource 
of closing his ears. There are persons who are 
amused by the frivolous language of these spirits, 
whom they encourage and urge by laughing at their 
follies, instead of imposing silence on them, and trying 



320 BOOK ON MEDIUMS. 

to teach them better. Our advice does not apply to 
those who will drown themselves. 

250. There is, then, only disgust, and not danger, for 
any medium who will not allow himself to be abused, 
because he cannot be deceived ; it is entirely other- 
wise with fasci natum, for then the dominion the spirit 
assumes over him whom he invades has no bounds. 
The only thing to do with him is to try to convince 
him he is deceived, and to lead his obsession to a case 
of simple obsession ; but it is not always easy, if it is 
not even sometimes impossible. The ascendency of 
the spirit may be such that he makes the one fascinat- 
ed deaf to every kind of reasoning, and, when the 
spirit commits some gross scientific heresy, makes him 
go so far as to doubt if science itself is not wrong. 
As we have said, he generally takes advice in very ill 
part ; criticism annoys, irritates him, and makes him 
dislike those who do not partake his admiration. To 
suspect his spirit is almost a profanation in his eyes, 
and that is all the spirit asks, for what he wants is, 
that we should bend before his word. One of them 
exercised on a person of our acquaintance a most 
extraordinary fascination ; we invoked him, and after 
some romancing, seeing that he could not delude us as 
to his identity, he ended by confessing that he was not 
the one whose name he had taken. Having asked 
why he so deceived this person, he answered in these 
words, which very clearly expresses the character of 
spirits of this kind : " I looked for a man I could lead ; 
I have found him, and here I stay." " But if we should 
make him see clearly, he will drive you away." '* Well 
see about that ! " As there is none more blind than he 
who will not see, when we find the uselessness of every 
attempt to open the eyes of the fascinated, the best 



ON OBSESSION. 32 1 

thing to do is, to leave him to his delusions. A patient 
cannot be cured who persists in keeping his disease, 
and even delights in it. 

251. Corporeal subjugation often takes from the 
obsessed the energy necessary to rule the bad spirit ; 
for this reason the intervention of a third person is 
needed, acting either by magnetism or by his strength 
of will. In default, of any assistance from the ob- 
sessed, this person should take the ascendency over 
the spirit ; but as this ascendency can only be moral, it 
is given only to a being morally superior "to the spirit to 
exercise it, and his power will be as much greater as 
his moral superiority is greater, for he commands the 
spirit who is forced to bend before him ; this is why 
Jesus had such great power to drive out what were 
then called demons, that is, bad obsessing spirits. 

We can give here only general advice, for there is 
no material process, no formula, nor any sacramental 
word that has the power to drive away obsessing spirits. 
Sometimes the obsessed lacks fluidic force ; in such case 
the magnetic action of a good magnetizer might be a 
very useful help. Then it is always well to take, by 
a sure medium, the advice of a superior spirit, or of 
his guardian angel. 

252. The moral imperfections of the obsessed are 
often an obstacle to his deliverance. Here is a re- 
markable example, which may serve as instruction to 
every one : — 

Several sisters were, for a number of years, victims 
of very disagreeable depredations. Their clothing 
was constantly thrown about in every corner of the 
house, and even upon the roof, cut, torn, and riddled 
with holes, whatever care they might take to lock it 
up. These ladies, brought up in a small provincial 
21 



3^2 BOOK ON MEDIUMS. 

locality, had never heard of Spiritism. Their first 
thought, naturally, was, that they were the butt of some 
joker's tricks ; but the persistence and their precau- 
tions destroyed that idea It was not until a long time 
after, that, on some indications, they thought they 
ought to address us to know the cause of the trouble, 
and the means to remedy it, if possible. The cause 
was not doubtful ; the remedy* was more difficult. 
The spirit who manifested himself by these acts was 
evidently malicious. He showed himself, in the invo- 
cation, of great perversity, and inaccessible to every 
good sentiment. Prayer seemed, nevertheless, to exer- 
cise a salutary influence ; but after a short respite, the 
depredations recommenced. The advice of a superior 
spirit on this subject is here given. 

" What these ladies had better do is, to pray their 
spirit protectors not to abandon them ; and I have no 
better advice to give them than to look into their con- 
sciences, and confess to themselves, and examine if 
they have always practiced the love of the neighbor 
and charity ; I do not mean the charity that gives 
and distributes, but the charity of the tongue ; for 
unhappily they know not how to control theirs, and 
do not justify, by their pious acts, their desire of being 
delivered from him who torments them. They like 
too well to slander their neighbor, and the spirit who 
obsesses them is taking his revenge, for he was their 
drudge during his life. They have only to search 
their memory, and they will soon see with whom they 
have to do. 

"At the same time, if they become better, their 
guardian angels will return to them, and their pres- 
ence will suffice to drive away the bad spirit, who 
could not have troubled one of them, but that her 



ON OBSESSION. 323 

guardian angel had withdrawn to a distance from her 
on account of some reprehensible acts or bad thoughts. 
What they must do is, to pray fervently for those who 
suffer, and to practice the virtues enjoined by God to 
each one according to his condition." 

On our observing that these words seemed to us a 
little severe, and that they ought to be somewhat 
softened before transmitting them, the spirit added, — 

" I ought to say what I have said, and as I have said 
it, because the persons in question have the habit of 
believing they do no harm with the tongue, while they 
do a great deal. We must, therefore, strike their minds 
in such a way that it will be a serious warning." 

From this may be drawn instruction of great signi- 
fication — that moral imperfections give a footing to 
obsessing spirits, and that the surest means of ridding 
one's self of them is to attract the good by well 
doing. (The good spirits have, without doubt, more 
power than the bad, and their will is sufficient to 
remove these last ; but they assist only those \*ho 
second them by the efforts they make to become better; 
otherwise they withdraw, and leave the field free to the 
bad spirits, who thus become, in some cases, instru- 
ments of punishment, for the good leave them to act 
for this purpose. 

253. Yet we should beware of attributing to the 
direct action of the spirits all the annoyances that may 
arise : these annoyances are often the consequence of 
negligence or improvidence. A planter wrote to us, 
that for twelve years all sorts of misfortunes had 
befallen his animals. Sometimes his cows died, or 
would give no milk ; sometimes the trouble was with 
the horses ; again his sheep or his pigs. He hired new 
people, but without remedying the evil, no more than 



324 BOOK ON MEDIUMS. 

the masses he had said, or the exorcisms he had made. 
Then, according to country prejudice, he was per- 
suaded some one had cast an evil eye on his animals. 
Believing, no doubt, that we were endowed with greater 
power than the priest of his village, he sent to ask our 
advice. We obtained the following answer : — 

" The mortality or the sickness of this man's beasts 
is, because his stables are infected, and that he does not 
have them repaired because it costs." 

254. We close this chapter with the answers given 
by the spirits to some questions supporting what we 
have said. 

1. " Why cannot certain mediums rid themselves of 
bad spirits who are with them, and how is it that the 
good spirits they call are not powerful enough to 
remove the bad spirits, and communicate directly ? " 

" It is not power that is wanting to the good spirits, 
it is often the medium who is not strong enough to 
second them ; his nature adapts itself better to certain 
relations, or rather his fluid identifies itself sooner 
with one spirit than with another ; this is what gives 
such great sway to those who wish to take advantage 
of it." 

2. " Nevertheless, it seems to us that there are very 
many meritorious persons, of irreproachable morality, 
who yet are prevented from communicating with good 
spirits." 

" It is a trial ; and, besides, who can tell if the heart 
is not stained with an evil thought ? if pride does not 
a little govern the appearance of goodness ? These 
trials, by showing to- the obsessed his weakness, should 
turn him to humility. 

" Is there any one on the earth who can say he is 
perfect ? and he who has all the appearances of virtue 



ON OBSESSION. 3^5 

may still have hidden defects, an old leaven of imper- 
fection. Thus, for instance, you say of him who does 
no wrong, who is loyal in his social relations, This is a 
true and worthy man : but do you know if his good 
qualities are not tarnished by pride ; if there is not 
within him a fund of egotism ; if he is not avaricious, 
jealous, spiteful, slanderous, and a hundred other things 
you do not perceive, because your relations with him 
have not developed them ? The most powerful means 
of striving against the influence of bad spirits is to 
make yourself as much as possible like the good." 

3. " Is the obsession which prevents a medium's 
obtaining the communications he desires always a sign 
of unworthiness on his part ? " 

" I did not say it was a sign of unworthiness, but 
that an obstacle might be there to oppose certain com- 
munications ; it is to remove the obstacle within him 
that all attention should be given ; without that all 
his prayers, his supplications, will be of no avail. It is 
not enough for a sick person to say to his doctor, 
Give me health ; I want to be well : the doctor can do 
nothing if the patient does not do what is necessary." 

4. " Would the privation, then, be a kind of pun- 
ishment ? " 

" In some cases, this may be a real punishment, as 
the possibility of communicating with them is a recom- 
pense you should endeavor to deserve." (See Loss and 
Suspejisioji of Mediums hip, No. 220.) 

5. " Cannot the influence of bad spirits be also over- 
come by giving them moral instruction ? " 

" Yes ; this is what no one does, but it is what 
should not be neglected ; for it is often a task given to 
you, and one that you should accomplish charitably 



326 BOOK ON MEDIUMS. 

and religiously. By wise counsel they may be incited 
to repentance, and their advancement hastened." 

" How can a man have more influence in this respect 
than the spirits themselves ? " 

" The perverse spirits are allied rather to men whom 
they seek to torment, than to spirits from whom they 
withdraw as far as possible. In this approach to man, 
when they find one who talks to them trying to im- 
prove their morals, they do not listen at first ; they 
laugh at it ; then, if you know how to take them, they 
will eventually allow themselves to be affected. The 
elevated spirits can speak to them only in the name 
of God, and that frightens them. Man, certainly, has 
not more power than the superior spirits, but his 
language is better identified with their nature, and in 
seeing the ascendency he can exercise over the inferior 
spirits, he comprehends better the solidarity existing 
between the heavens and the earth. 

"Then, too, the ascendency that man can exercise 
over the spirits is by reason of his moral superiority. 
He cannot master the superior spirits, nor even those 
who, without being superior, are good and benevolent, 
but he can master the spirits who are morally inferior 
to him." 

6. "Can corporeal subjugation carried to a certain 
length induce insanity ? " 

" Yes ; a kind of insanity whose cause is unknown 
to the world, but which has no relation to ordinary 
insanity. Among those treated as insane, there are 
many who are only subjugated ; a moral treatment is 
necessary for them, while they make them really 
insane by their corporeal treatments. When doctors 
understand Spiritism, they will know how to make a 



ON OBSESSION. 327 

distinction, and will cure more patients than they are 
now curing with their shower-baths." (221.) 

7. " What may be thought of those who, seeing 
danger in Spiritism, think to prevent it by interdicting 
spirit communications?" 

" If they can prevent some persons from communi- 
cating with spirits, they cannot prevent the sponta- 
neous manifestations made to these same persons, for 
they cannot suppress the spirits, nor hinder their 
secret influence. It is like children shutting their 
eyes and thinking no one can see them. It would be 
folly to suppress a thing that offers great advantages 
because some imprudent persons might abuse it ; the 
way to prevent these abuses is, on the contrary, to 
search the thing to the bottom." 



Chapter XXIV. 
IDENTITY OF SPIRITS. 

Possible Proofs of Identity. — Distinction of Good and 
Bad Spirits. — Questions on tlie Nature and Ide?itity 
of Spirits. 

Possible Proofs of Identity. 

255. The question of the identity of spirits is one 
that has given rise to the greatest controversy, even 
among the believers of Spiritism ; spirits do not bring 
us letters of introduction, and it is well known with 
what facility some of them take borrowed names ; so 
that, obsession aside, it is one of the greatest difficulties 
in the practice of Spiritism ; yet, in many cases, abso- 
lute identity is a secondary question, and without real 
importance. 

The identity of the spirit of ancient personages is 
the most difficult to verify, often even impossible, and 
we are reduced to a purely moral valuation. Spirits, 
like men, are judged by their language ; if a spirit pre- 
sents himself under the name of Fenelon, for instance, 
and gives us trivialities or puerilities, it very surely 
cannot be he ; if he says only things worthy the char- 
acter of Fenelon, and which he would not disavow, 
there is, if not material proof, at least a moral proba- 
bility, that it must be he. In such case, particularly, 
the real identity is an accessory question : if the spirit 

328 



IDENTITY OF SPIRITS. 329 

says only good things, it matters little under what name 
they are given. 

It will, doubtless, be objected that the spirit who 
would take an assumed name, even to say only good, 
would not the less commit a fraud, and thus could not 
be a good spirit. Here there are delicate shades quite 
difficult to seize, but which we shall try to develop. 

256. In proportion as spirits are purified and ele- 
vated in the hierarchy, the distinctive characters of 
their personality are, in some sort, obliterated in the 
uniformity of perfection, and yet they do not the less 
preserve their individuality : this is the case with the 
superior and with the pure spirits. In this condition, 
the name they had on the earth, in one of their thou- 
sand ephemeral corporeal existences, is quite an insig- 
nificant thing. Let us remark again that spirits are 
attracted to each other by the similarity of their qual- 
ities, and that they thus form sympathetic groups or 
families. Again, if we consider the immense number 
of spirits who, since the beginning of time, have 
reached the highest rank, and compare them with the 
very restricted number of men who have left a great 
name on the earth, it will be understood that, amonq; 
the superior spirits who can communicate, the greater 
part must have* no name for us ; but as names are 
necessary to us to fix our ideas, they can take that of 
any known personage whose nature is best identified 
with their own ; thus our guardian angels most often 
make themselves known under the name of one of the 
saints we venerate, and generally under his name for 
whom we have the most sympathy. It thus follows 
that if a person's guardian angel gives his name as St. 
Peter, for instance, there is no actual proof that it is 
the apostle of that name ; it may be he, or it may be 



330 BOOK ON MEDIUMS. 

an entirely unknown spirit, belonging to the family of 
spirits of which St. Peter makes a part : it also follows 
that under whatever name the guardian angel is in- 
voked, he comes to the call that is made, because he 
is attracted by the thought, and the name is indifferent 
to him. 

It is always the same when a superior spirit com- 
municates spontaneously under the name of a known 
personage ; nothing proves that it is precisely the 
spirit of that personage ; but if he says nothing that 
discredits the elevation of character of this latter, there 
is presumption that it is he, and, in all cases, it may be 
said that, if it is not he, it must be a spirit of the same 
degree, or, perhaps, one sent by him. In recapitula- 
tion, the question of name is secondary ; we may con- 
sider the name as a simple indication of the rank the 
spirit occupies in the spirit scale. 

The position is quite different when a spirit of an 
inferior order borrows a respectable name to give 
credence to his words, and this case is so frequent 
that we cannot too carefully guard against these sub- 
stitutions ; for it is under cover of these borrowed 
names, and with the help of fascination, that certain 
spirits, more vain than learned, seek to gain credence 
for the most ridiculous ideas. 

The question of identity, then, is, as we have said, 
nearly a matter of indifference in regard to general in- 
structions, for the best spirits can be substituted the 
one for the other without its being of any consequence. 
The superior spirits form, so to say, a collective whole, 
whose individualities are, with few exceptions, totally 
unknown to us. The matter of interest to us is, not 
their person, but their teachings : now, if this teaching 
be good, it matters little whether he who gives it calls 



IDENTITY OF SPIRITS. 33 1 

himself Peter or Paul ; we judge by his quality, and not 
by his signature. If a wine is bad, the trade-mark will 
not make it better. It is otherwise with private com- 
munications, because it is the individual, his very per- 
son, that interests us ; and it is right that, in this case, 
we should be particular to assure ourselves that the 
spirit who comes at our call is really he whom we 
wish. 

257. The identity of contemporaneous spirits is 
much more easily proved, those whose character and 
habits are known, for it is precisely these habits, which 
they have not yet had time to throw aside, by which 
they can be recognized ; and let us say here, that in 
these very individual habits we find one of the most 
certain signs of identity. Without doubt, the spirit 
can give the proofs if asked, but he does not always do 
so unless it is agreeable to him, and generally the ask- 
ing wounds him ; for this reason it should be avoided. 
In leaving his body, the spirit has not laid # aside his 
susceptibility ; he is wounded by any question tending 
to put him to the proof. // is sitcJi questions as one 
would not dare to propose to him, were he living, for 
fear of overstepping the bounds of propriety ; why, 
then, should there be less regard after his death ? 
Should a man enter a drawing-room and decline to 
give his name, should we insist, at all hazards, that 
he should prove his identity by exhibiting his titles, 
under the pretext that there are impostors ? Would 
he not, assuredly, have the right to remind his interro- 
gator of the rules of good breeding ? This is what the 
spirits do, either by not replying or by withdrawing. 
Let us make a comparison. Suppose the astronomer, 
Arago, during his life, had presented himself in a 
house where no one knew him, and he had been thus 



322 BOOK ON MEDIUMS. 

addressed : " You say you are Arago ; but as we do not 
know you, please prove it by answering our questions : 
solve this astronomical problem ; tell us your name, 
your Christian name, those of your children, what you 
did such and such a day, at such an hour, &c." What 
would he have answered ? Well, as a spirit, he will 
do just what he would have done during his lifetime ; 
and other spirits do the same. 

258. While spirits refuse to answer puerile and im- 
pertinent questions, which a person would have hesi- 
tated to ask during their lives, they often spontane- 
ously give irrefutable proofs of their identity by their 
character, revealed in their language, by the use of 
words that were familiar to them, by citing certain 
facts, particularities of their life sometimes unknown 
to the assistants, and whose truth has been verified. 
Proofs of identity will spring up in many unforeseen 
ways, which do not present themselves at first sight, 
but in the course of conversations. It is better, then, 
to wait for them without calling for them, observing 
with care all that may flow from the nature of the com- 
munications. (See the fact given, No. 70.) 

259. One means employed, sometimes with success, 
to be assured of identity when the spirit who com- 
municates is suspected, consists in making him affirm, 
in tJie name of Almighty God, that he is the one he 
pretends to be. It often happens that he who usurps 
a name would recoil before a sacrilege, and after hav- 
ing begun to write, I affirm, in the name of — , he stops, 
and traces some insignificant lines, or breaks the 
pencil in anger : if he is more hypocritical, he eludes 
the question by a mental reservation, writing, for in- 
stance, I certify that I have told you the truth; or, / 
attest, in the 7iame of God, that it is I who speak to 



IDENTITY OF SPIRITS. 333 

you, &c. But there are some not so scrupulous, and 
who swear whatever you want. One of them com- 
municated to a medium, calling himself God ; and the 
medium, highly honored by so high a favor, did not 
hesitate to believe him. Invoked by us, he did not 
dare sustain his imposture, and said, " I am not God, 
but I am His son." " You are, then, Jesus ? That is 
not probable, for Jesus is too high to employ subter- 
fuge. Dare then to affirm, in the name of God, that 
you are the Christ." " I do not say I am Jesus : I say 
I am the son of God, because I am one of His crea- 
tures." 

We may conclude that the refusal on the part of a 
spirit to affirm his identity in the name of God, is 
always a manifest proof that the name is an imposture, 
but that the affirmation is only a presumption, and not 
a certain proof. 

260. Among the proofs of identity may also be 
classed the similarity of the writing and the signa- 
ture, but, as it is not always given to all mediums to 
obtain this result, it is not always a sufficient guaran- 
tee ; there are forgers in the world of spirits as in 
this ; so that this is but presumptive evidence, which 
acquires value only by accompanying circumstances. 
It is the same with all material signs that some give 
as talismans that cannot be imitated by lying spirits. 
For those who dare perjure themselves in God's name, 
or counterfeit a signature, no material sign whatever 
will offer an obstacle. The best of all the proofs of 
identity is in the language and in casual circum- 
stances. 

261. It will be said, doubtless, that if a spirit can 
imitate a signature, he can as well imitate the language. 
That is true: we have seen those who had the effron- 



334 BOOK ON MEDIUMS. 

tery to take the name of the Christ, and in order to 
delude, simulated the evangelical style, constantly in- 
troducing at hap-hazard the well-known words, Verily, 
verily, I say unto you ; but when the whole was studied 
without prejudice, the depth of the thoughts, the bear- 
ing of the expressions, scrutinized, — when, by the side 
of fine maxims of charity; ridiculous and puerile recom- 
mendations were seen, — he would needs be fascinated 
to mistake it. Yes, certain parts of the material form 
of the language can be imitated, but not the thought : 
never will ignorance imitate true knowledge, never will 
vice imitate true virtue ; some part will always show, 
if but the tip of the ear ; the medium, as also the 
invocator, need all their perspicacity, all their judg- 
ment, to unravel the truth from the falsehood. They 
must remember that the perverse spirits are capable 
of every stratagem, and the more elevated the name 
under which a spirit announces himself, the more it 
should inspire distrust. How many mediums have 
had apocryphal' communications signed Jesus, Mary, 
or a venerated saint ! 

Distinction of Good and Bad Spirits. 

262. If the absolute identity of the spirits is, in 
many cases, a secondary question, one of little im- 
portance, it is not the same with the distinction of 
good and bad ; their individuality may be indifferent 
to us, their quality never. In all instructive communi- 
cations, it is on this point the whole attention should 
be concentrated, because it alone can give us the de- 
gree of confidence we may accord to the spirit, what- 
ever may be the name under which he manifests him- 
self. Is the spirit good, or bad? To what degree of 
the spirit scale does he belong? That is the grand 



IDENTITY OF SPIRITS. 335 

question. (See Spirit Scale in the Book on Spirits, 
No. ioo). 

263. The spirits are judged, we have said, as men 
are judged, by their language. Suppose a man should 
receive twenty letters from as many unknown persons : 
from the style, from the thoughts, from many signs, he 
will decide who are educated or ignorant, polished or 
ill-bred, superficial, profound, frivolous, vain, serious, 
light, sentimental, &c. It is the same with spirits : 
they should be considered as unknown correspon- 
dents, and we should ask ourselves what .we should 
think of the knowledge and character of a man who 
should write such things. It may be given as an in- 
variable rule, and one without exception, that the lan- 
guage of the spirits is always in accordance with the 
degree of tlteir elevation. Not only do the really supe- 
rior spirits say only good things, but they say them in 
terms which exclude in the most absolute manner all 
triviality ; however good these things may be, if they 
are tarnished by a single expression that savors of low- 
ness, it is an indubitable sign of inferiority ; still more 
if the whole of the communication outrages propriety 
by its grossness. The language always betrays its 
origin, whether by the thought it renders, or by its 
form ; and if a spirit should desire to delude us as to 
his pretended superiority, a little conversation suffices 
for us to estimate him at his proper value. 

264. Goodness and benevolence are the essential 
attributes of purified spirits ; they have no hatred, 
neither for men nor for other spirits ; they pity weak- 
nesses, they criticise errors, but always with modera- 
tion, without anger and without animosity. If it be 
admitted that truly good spirits can will only good, 
and say only good things, it must thence be concluded 



336 BOOK ON MEDIUMS. 

that anything which, in the language of the spirits, 
betrays a want of goodness and benevolence, cannot 
emanate from a good spirit. 

265. Intelligence is far from being a certain sign of 
superiority, for intelligence and morality do not always 
keep step. A spirit may be good and benevolent, and 
have very limited knowledge, while an intelligent and 
educated spirit may be very inferior in morality. 

It is quite generally believed that in interrogating 
the spirit of a man who was learned in a speciality on 
the earth, the truth will be more certainly obtained : 
this is logical, yet not always true. Experience shows 
that savants, as well as other men, especially those who 
have but lately left the world, are still under the do- 
minion of the prejudices of corporeal life ; they do not 
immediately rid themselves of the spirit of system. It 
may, then, be that, under the influence of the ideas they 
have cherished during their lives, and which have made 
for them a glorious title, they see less clearly than we 
think. We do not give this principle as a rule ; far 
from it ; we say only that it shows for itself, and that, 
consequently, their human science is not always a proof 
of their infallibility as spirits. 

266. By subjecting all communications to a scrupu- 
lous examination, by scrutinizing and analyzing the 
thought and the expressions, as we should do were we 
judging a literary work, by unhesitatingly rejecting 
everything that sins against logic and good sense, 
everything that contradicts the character of the spirit 
reputed to be manifested ; the deceiving spirits are dis- 
couraged, and end by withdrawing, once thoroughly 
convinced that they cannot deceive us. We repeat 
it, this is the only means, but it is infallible, because 
no "bad communication can resist a rigorous criticism. 






IDENTITY OF SPIRITS. 337 

The good spirits are never offended by it, for they 
themselves advise it, and because they have nothing 
to fear from the examination ; the bad alone take of- 
fence, and try to dissuade from it : this of itself proves 
what they are. 

We give the advice of St. Louis on this subject : — 
" However great may be the confidence with which 
the spirits who preside over your labors inspire you, it 
is a recommendation we cannot too often repeat, and 
which you should always bear in mind when you give 
yourself to your studies — to weigh and mature, that is, 
submit to the censorship of the severest reason, all the 
communications you receive ; as Ion 2^ as one point ap- 
pears suspicious, doubtful, or obscure to you. not to 
neglect to ask the explanations necessary to satisfy 
you." 

267. The means of recognizing the quality of the 
spirits may be recapitulated in the following princi- 
ples : — 

1. Good sense is the sole criterion by which to dis- 
cern the value of the spirits. Every formula given for 
this purpose by the spirits themselves is absurd, and 
cannot emanate from superior spirits. 

2. The spirits are judged by their language and by 
their actions. The actions of spirits are the sentiments 
they inspire and the advice they give. 

3. It being admitted that good spirits can say and do 
only good, nothing bad can come from a good spirit. 

4. The superior spirits have a language always 
worthy, noble, elevated, with not the least tincture 
of triviality ; they say everything with simplicity and 
modesty,' never boast, never make a parade of their 
knowledge or their position among others. That of 
the inferior or ordinary spirit has always some reflex 

22 



338 BOOK ON MEDIUMS. 

of human passions ; every expression that savors of 
vulgarity, self-sufficiency, arrogance, boasting, acrimo- 
ny, is a characteristic indication of inferiority, or of 
treachery if the spirit presents himself under a re- 
spected and venerated name. 

5. We must not judge spirits by the material form 
and the correctness of their style, but probe its inmost 
sense, scrutinize their words, weigh them coolly, de- 
liberately, and without prejudice. Any digression from 
logic, reason, and wisdom leaves no doubt of their 
origin, whatever may be the name under which the 
spirit is disguised. (224.) 

6. The language of elevated spirits is always identi- 
cal, if not in form, at least in the inmost. The thoughts 
are the same, whatever be the time and place ; they 
may be more or less developed, according to circum- 
stances, to the needs and to the facilities of com- 
municating, but they will not be contradictory. If 
two communications bearing the same name are in 
opposition, one of the two is, evidently, apocryphal, 
and the true one will be that where nothing contra- 
dicts the known character of the personage. For 
instance, between two communications signed by St. 
Vincent de Paul, of which one should preach union and 
charity, and the other should tend to sow discord, no 
sensible person could mistake. 

7. Good spirits tell only what they know ; they are 
either silent or confess their ignorance of what they 
do not know. The bad speak of everything with bold- 
ness, without caring for the truth. Any notorious 
scientific heresy, any principle that shocks good sense, 
shows fraud, if the spirit pretends to be an enlightened 
spirit.* 

8. Again, we recognize trifling spirits by the facility 



IDENTITY OF SPIRITS. 339 

with which they predict the future and material facts 
not given us to know. The good spirits may presage 
future things when that knowledge is useful for us to 
know, but they never fix dates ; any announcement of 
an event at a fixed date is indicatory of mystification. 

9. The superior spirits express themselves simply, 
without prolixity ; their style is concise, without ex- 
cluding the poetry of ideas and expressions, clear, in- 
telligible to all, -and requires no effort for its compre- 
hension ; they have the art of saying much in a few 
words, because each word has its signification. The 
inferior spirits, or false savants, hide under inflated 
language and emphasis the emptiness of their thoughts. 
Their language is often pretentious, ridiculous, or ob- 
scure, by way of wishing to seem profound. 

10. Good spirits never command ; they do not force 
themselves on any one ; they advise, and if they are not 
listened to, they withdraw. The bad are imperious ; 
they give orders, wish to be obeyed, and remain, whether 
or no. Every spirit who forces himself on any one be- 
trays his origin. They are exclusive and absolute in 
their opinions, and pretend that they alone have the 
privilege of truth. They exact a blind belief, and 
make no appeal to reason, because they know that 
reason will unmask them. 

n. Good spirits do not flatter; they approve when 
we do well, but always with reserve ; the bad give 
exaggerated eulogiums, stimulate pride and vanity, 
while preaching humility, and seek to exalt tJic per- 
sonal importance of those with whom they would curry 
favor. 

12. The superior spirits are above the puerilities of 
form in cvcrytliing. Only ordinary spirits attach im- 
portance to petty details, incompatible with truly ele- 



340 BOOK ON MEDIUMS. 

vated ideas. Any over-particular prescription is a 
certain sign of inferiority and treachery on the part 
of a spirit who takes an imposing name. 

13. The odd and ridiculous names some spirits take, 
who wish to impose on credulity, should be distrusted ; 
it would be exceedingly absurd to take these names 
seriously. 

14. It is also necessary to distrust those who present 
themselves easily under extremely venerated names, 
and to accept their words with the utmost reserve ; in 
this case a severe censorship is indispensable, for it is 
often but a mask they assume to gain credit for their 
pretended intimate relations with spirits beyond them. 
By this means they flatter the vanity of the medium, 
and make use of it often to draw him into doing ridicu- 
lous things, or things to be regretted. 

15. The good spirits are very careful as to the steps 
they advise ; they never have any but a serious and 
eminently useful aim. We should, then, regard with 
suspicion all motives that are not of this character, or 
that would be condemned by reason, and should de- 
liberate seriously before undertaking them, for we 
might be exposed to disagreeable mystifications. 

16. We recognize good spirits by their prudent re- 
serve on all subjects that might prove compromising ; 
they dislike to unvail evil ; light or malevolent spirits 
are pleased with displaying it. While the good seek 
to smooth over injuries and preach indulgence, the bad 
exaggerate them, and stir up discord by perfidious in- 
sinuations. 

17. Good spirits advise only good. Any maxim, any 
advice, which is not strictly conformable to pure evan- 
gelical charity, cannot be the work of a good spirit. 

18. Good spirits advise only perfectly rational things. 



IDENTITY OF SPIRITS. 34 1 

Any recommendation which departs from therigJit line 
of good sense, or from the immutable laws of nature, 
shows a narrow spirit, and is, consequently, little worthy 
of confidence. 

19. Again, bad or simply imperfect spirits betray 
themselves by material signs which cannot be mis- 
taken. Their action on the medium is sometimes vio- 
lent, and provocative of sudden and jerking movements, 
a feverish and convulsive agitation, totally opposed to 
the calm and gentleness of the good spirits. 

20. Imperfect spirits often use the means of com- 
munication opened to them to give perfidious advice; 
they excite distrust and animosity against those who 
are antipathetic to them ; those who could unmask 
their imposture are especially the objects of their an- 
imadversion. 

Weak men are their best game ; to induce them to 
evil. Employing by turns sophisms, sarcasms, insults, 
even material signs of their occult power the better to 
convince them, they strive to turn them from the path 
of truth. 

21. The spirits of men who have had, in the world, 
a special preoccupation, whether material or moral, if 
they are not disengaged from the influence of matter, 
are still under the dominion of terrestrial ideas, and 
retain a part of ; their prejudices, of their predilections, 
and even of the fancies they had here below. This is 
easily discerned in their language. 

22. The learning that some spirits display, often with 
a kind of ostentation, is not a sign of their superiority. 
Unalterable purity of moral sentiment is the true touch- 
stone. 

23. The simple interrogation of a spirit is not suf- 
ficient to know the truth. We should, before all things, 



342 BOOK ON MEDIUMS. 

know whom we address ; for the inferior spirits, them- 
selve ignorant, treat with frivolity the most serious 
questions. 

Neither does it suffice that a spirit should have been 
a great man on the earth to have supreme science in 
the spirit world. Virtue alone, in purifying him, can 
bring him nearer to God and extend his knowledge. 

24. On the part of superior spirits pleasantry is 
often fine and piquant, but never trivial. Among the 
joking spirits who are not gross, biting satire is often 
full of meaning. 

25. In carefully studying the character of the spirits 
who present themselves, especially from a moral point 
of view, their nature and the degree of confidence to 
be accorded them is easily ascertained. Good sense 
cannot be deceived. 

26. In order to judge spirits, as in order to judge 
men, one should know how to judge one's self. There 
are, unhappily, many men who take their personal 
opinion as exclusive measure for good and bad, for 
true and false ; all that contradicts their mode of see- 
ing, their ideas, the system they have conceived or 
adopted, is bad in their eyes. Such persons evidently 
lack the first requisite for a healthy appreciation — rec- 
titude of judgment ; but they do not suspect it ; in the 
very defect is their greatest delusion. 

All these instructions flow from experience and the 
teachings of the spirits ; we complete them by answers 
given by them on the most important points. 

268. Questions on the Nature and Identity of Spirits. 

1. "By what signs can we discern the superiority 
or inferiority of spirits ? " 

" By their language, as you distinguish a trifler from 



IDENTITY OF SPIRITS. 343 

a man of sense. We have already said, the superior 
spirits never contradict themselves, and say only good 
things; they will nothing but good: it is their whole 
thought. 

" The inferior spirits are still under the dominion of 
material ideas ; their discourses show their ignorance 
and imperfection. It is given only to the superior 
spirits to know all things, and to judge without pas- 
sion." 

2. " Is scientific knowledge always a certain sign of 
a spirit's elevation ? " 

" No, for if he is still under the influence of matter, 
he may have your vices and your prejudices. There 
are persons who, in this world, are excessively jealous 
and vain : do you believe that as soon as they leave 
here they lose these defects ? There remains, after 
the departure from here, especially to those who have 
had very decided passions, a kind of atmosphere that 
envelops them, and leaves them all these bad things. 

" These semi-imperfect spirits are more to be dreaded 
than bad spirits, because most of them combine astute- 
ness and pride with intelligence. By their pretended 
knowledge they impose on simple people and on the 
ignorant, who accept without criticism their absurd 
and lying theories ; though these theories cannot pre- 
vail against the truth, they none the less do temporary 
harm, for they hinder the progress of Spiritism, and 
mediums are willingly blind to the merit of what is 
communicated to them. This is what demands great 
study on the part of enlightened spiritists and medi- 
ums; all their attention should be given to distinguish 
the true from the false." 

3. " Many spirit protectors designate themselves by 



344 BOOK ON MEDIUMS. 

the names of saints or well-known personages ; what 
should we believe on this subject ? " 

" All the names of saints and of well-known person- 
ages would not suffice to furnish a protector to each 
man ; among the spirits are few who have a name 
known on the earth ; this is why very often they give 
none ; but almost always you want a name ; then, to 
satisfy you, they take that of a man you know and 
respect." 

4. " May not this borrowed name be considered a 
fraud ? " 

" It would be a fraud on the part of a bad spirit who 
might want to deceive ; but when it is for good, God 
permits it to be so among spirits of the same order, 
because there is among them a solidarity and similarity 
of thought." 

5. " So, when a spirit protector calls himself St. Paul, 
for instance, it is not certain to be the spirit or soul of 
that apostle?" 

" Not at all, for you find thousands of persons to 
whom it has been said that their guardian angel is St. 
Paul, or some other ; but what matters it, if the spirit 
who protects you is as elevated as St. Paul ? I have said, 
you want a name; they take one to be called, and recog- 
nized by, as you take a baptismal name to distinguish 
you from the other members of your family. They can 
just as well take those of the archangel Raphael, St. 
Michael, &c, and it would be a matter of no consequence. 

" Besides, the more elevated the spirit, the more 
multiple his radiation ; believe that a spirit protector 
of a superior order may have under his tutelage hun- 
dreds of incarnated beings. With you, on the earth, 
you have notaries who have charge of the affairs of 
one or two hundred families : why should you suppose 



IDENTITY OF SPIRITS. 345 

that we, spiritually speaking, would be less capable of 
directing men morally than those of directing their 
material interests ? " 

6. "Why do the spirits who communicate so often 
take the names of saints ? " 

"They identify themselves with the habits of those 
to whom they speak, and take the names calculated to 
make the strongest impression on the man by reason 
of his belief." 

7. " Do superior spirits, when invoked, always come 
in person ? or, as some think, do they come only by 
mandataries charged to transmit their thought?" 

" Why should they not come in person, if they can ? 
but if the spirit cannot come, it will surely be a man- 
dataiy." 

8. " Is the mandatary always sufficiently enlightened 
to answer as the spirit would who sends him ? " 

"The superior spirits know to whom they confide 
the care of replacing them. Besides, the more ele- 
vated the spirits, the more they are commingled in one 
common thought, in such manner that they are in- 
different to personality ; and it ought to be the same 
for you. Do you think that, in the world of superior 
spirits, there are only those you have known on the 
earth capable of instructing you ? You are so prone 
to consider yourselves types of the universe, that you 
always believe out of your world there is nothing. 
Truly you are like those savages, who, never having 
left their own island, fancy the world does not go be- 
yond it." 

9. " We comprehend that this may be the case when 
it is a question of serious teaching ; but how is it that 
the superior spirits permit spirits of a low class to avail 



346 BOOK ON MEDIUMS. 

themselves of respectable names to lead into error by 
perverse maxims ? " 

" It is not with their permission ; does it not hap- 
pen the same among you ? Those who thus deceive 
will be punished, believe me, and their punishment 
will be in proportion to the gravity of the imposture. 
Besides, if you were not imperfect, you would have 
around you only good spirits, and if you are deceived, 
you should blame no one but yourselves. God permits 
it to be so to make trial of your perseverance and 
your judgment, and to teach you to distinguish truth 
from error ; if you do not, it is that you are not suffi- 
ciently elevated, and still need the lessons of experi- 
ence." . 

10. " Are not spirits, slightly advanced but animat- 
ed by good intentions and a desire to progress, some- 
times delegated to replace a superior spirit, in order 
that they may exercise themselves in teaching ? " 

" Never in great circles ; I mean serious circles for 
general instruction ; those who present themselves 
there do it from their own desire, and, as you say, to 
exercise themselves ; this is the reason their communi- 
cations, though good, always bear traces of their inferi- 
ority. Where they are delegated, it is for communica- 
tions of little importance, and those that may be called 
personal." 

ii. "Ridiculous spirit communications are some- 
times intermingled with very good maxims : how rec- 
oncile this anomaly, which would seem to indicate the 
simultaneous presence of good and bad spirits ?" 

" Bad or frivolous spirits mingle thus to make sen- 
tences, without much concern as to their bearing or 
signification. Are all those among you superior men ? 
No ; the good and bad spirits do not mingle ; it is the 



IDENTITY OF SPIRITS. 347 

constant uniformity of good communications by which 
you may recognize the presence of good spirits." 

12. "Do the spirits that lead persons into error 
always do it purposely ? " 

" No ; there are spirits, good, but ignorant, who 
might deceive in all sincerity ; when they are con- 
scious of their insufficiency, they say so, and tell only 
what they know." 

13. "When a spirit makes a false communication, 
does he always do so with a malicious intention ? " 

" No ; if it is a trifling spirit, he amuses himself by 
mystifying, and has no other motive." 

14. "As certain spirits can deceive by their lan- 
guage, cau they also, to the eyes of a seeing medium, 
take a false appearance ? " 

" That may be done, but with great difficulty. In 
all cases it never takes place, unless with an aim that 
the bad spirits themselves do not know. They serve 
as instruments to give a lesson. The seeing medium 
can see frivolous and lying spirits, as others hear 
them, or write under their influence. Frivolous spirits 
may profit by this disposition in order to abuse him 
by deceitful appearances ; that depends on the quali- 
ties of his own spirit." 

15. "Is it sufficient that we are actuated by good 
intentions, not to be deceived ; and are perfectly seri- 
ous men, who mingle no sentiment of vain curiosity 
with their studies, as liable to be deceived ? " 

" Less than others, evidently ; but man has always 
some hobby which attracts mocking spirits ; he thinks 
himself strong, and often is not ; he should beware of 
the weakness born of pride and prejudices. These 
two causes, by which spirits profit, are not sufficiently 



348 BOOK ON MEDIUMS. 

taken into consideration ; by flattering whims they 
are sure to succeed." 

1 6. "Why does God permit bad spirits to commu- 
nicate and say evil things ? " 

" Even in what is worst there is instruction ; it is 
for you to know how to extract it. There must be 
communications of all kinds, for you to learn to dis- 
tinguish good spirits from bad, and to serve as mirrors 
to yourselves." 

17. " Can spirits, by means of written communica- 
tions, inspire unjust suspicions against certain persons, 
and embroil friends ? " 

" Perverse and jealous spirits can do in evil all that 
men can do ; it is, therefore, necessary to beware of 
them. The superior spirits are always prudent and 
reserved when they are obliged to blame ; they never 
speak evil ; they warn with caution. If they desire, 
for the interest of two persons, that they should never 
see each . other, they will bring about incidents that 
shall separate them in a perfectly natural manner. 
Language calculated to sow trouble and discord is 
always from a bad spirit, whatever may be the name he 
assumes. Therefore receive with the greatest circum- 
spection the evil that a spirit may say of one of you, 
especially when a good spirit has said good to you of 
the same ; and also mistrust yourselves and your 
own prejudices. In communications from spirits, take 
only what is good, great, rational, and what your con- 
science approves." 

1 8. " By the facility with which bad spirits mingle 
in communications, it appears that one is never sure 
of the truth ? " 

"Yes, if you have judgment to appraise them. In 
reading a letter, you know how to judge if it is a hod- 



IDENTITY OF SPIRITS. 349 

man or a refined person, a fool or a savant, who has 
written to you : why can you not do the same when 
spirits write to you? If )ou receive a letter from a 
far-off friend, what proves to you it is really from him ? 
His writing, you will say : but are there not forgers 
who imitate all writing, rascals who might know your 
affairs ? Yet there are signs in which you cannot be 
mistaken. It is the same with spirits. Imagine, then, 
that it is a friend writing to you, or that you are read- 
ing *a literary work, and judge by the same means." 

19. " Could superior spirits prevent bad spirits from 
taking false names ? " 

11 Certainly they could do so ; but the worse the 
spirits, the more headstrong they are, and they often 
resist injunctions. You must also know that there are 
persons in whom the superior spirits are more inter- 
ested than they are in others ; and when they deem it 
necessary, they know how to preserve them from the 
injury of the lie : against these persons the deceiving 
spirits are powerless." 

20. " What is the motive of this partiality ? " 

" It is not partiality ; it is justice : the good spirits 
are interested in those who profit by their advice, and 
labor seriously in their own improvement : these are 
their preferred ones, and they help them ; but they 
trouble themselves little about those with whom they 
lose their time in vain words." 

21. " Why does God permit spirits to commit sac- 
rilege, by falsely taking venerated names ? " 

" You should also ask why God permits men to lie 
and blaspheme. Spirits, as well as men, have their 
free will, in good as in bad ; but to neither will the 
justice of God be wanting." 



350 BOOK ON MEDIUMS. 

22. "Is there any formula that will drive away de- 
ceiving spirits ? " 

" Formula is matter ; good thought toward God is 
of more value." 

23. " Some spirits have said they have inimitable 
graphic signs, a kind of emblems, by which they may 
be recognized and their identity established. Is that 
true ? " 

" The superior spirits have no other signs, by which 
they may be recognized, than the superiority of their 
ideas and of their language. Any spirit can imitate a 
material sign. As to the inferior spirits, they betray 
themselves in so many ways, that one must be blind 
to be deceived." 

24. " Cannot deceiving spirits counterfeit thought, 
also ? " 

" They counterfeit thought, as theatrical decorators 
counterfeit nature." 

25. "It appears, then, that it is always easy to de- 
tect fraud by an attentive study." 

" Never doubt it ; spirits deceive only those who 
allow themselves to be deceived. But *it is necessary 
to have the eyes of diamond merchants to distinguish 
the true stone from the false ; he who knows not 
how to distinguish one from the other goes to the 
lapidary." 

26. " There are persons who allow themselves to be 
seduced by emphatic language, who think more of 
words than of ideas, who take false and common 
ideas for sublime : how can these persons, who are not 
even capable of judging the works of men, judge those 
of spirits ? " 

" When these persons have sufficient modesty to 



IDENTITY OF SPIRITS. 35 1 

know their own inefficiency, they will not trust to 
themselves ; when, through pride, they think them- 
selves capable, when they are not, they must bear the 
penalty of their silly vanity. The deceiving spirits 
know whom they address : there are simple, unin- 
structed persons more difficult to deceive than others 
who have wit and learning. By flattering his pas- 
sions they make a man do as they please." 

27. " In writing, do not bad spirits often betray 
themselves by involuntary material signs ?" 

" The skillful do not ; maladroits go astray. Any 
useless or puerile sign is a certain indication of inferi- 
ority ; elevated spirits do no useless thing." 

28. " Many mediums recognize good and bad spirits 
by the agreeable or painful impression they experience 
at their approach. We ask if any disagreeable im- 
pression, convulsive agitation, any uneasiness, in short, 
are always indications of the evil nature of the spirits 
who manifest themselves ? " 

" The medium experiences the sensations of the 
state in which the spirit is who comes to him. When 
the spirit is happy, he is tranquil, easy, sedate ; when 
he is unhappy, he is agitated, feverish, and this agita- 
tion naturally passes into the nervous system of the 
medium. It is the same with men on the earth ; he 
who is good is calm and tranquil, he who is wicked is 
constantly agitated." 

Remark. There are mediums of greater or less 
nervous impressibility, so that the agitation cannot be 
regarded as a general rule ; as in all other things, we 
must, in this, take into account the circumstances. 
The painful and disagreeable character of the impres- 
sion is art effect of contrast ; for if the spirit of the 



352 BOOK ON MEDIUMS. 

medium sympathizes with the bad spirit who mani- 
fests himself, he will be little or not at all affected by 
it. The rapidity of the writing, which pertains to the 
extreme flexibility of some mediums, must not be con- 
founded with the convulsive agitation that the slowest 
mediums may experience from contact with imperfect 
spirits. 



Chapter XXV. 
ON INVOCATIONS. 

General Considerations. — Spirits who may be invoked. 
— Language to hold with Spirits. — Utility of 
Special Invocations. — Questions on Invocations. — 
Invocations of Animals. — Invocations of Living 
Persons. — Huma?i Telegraphy. 

General Co?isiderations. 

269. Spirits can communicate spontaneously, or 
come at our call ; that is, on invocation. Some per- 
sons think we should abstain from invoking such or 
such a spirit, and that it is preferable to wait for the 
one who wishes to communicate. This opinion is 
founded on the fact that, in calling a designated spirit, 
we are not certain that it is he who presents himself, 
while he who comes spontaneously, and of his own im- 
pulse, better proves his identity, as he thus announces 
his desire to converse with us. In our opinion this is 
an error ; firstly, because there are always spirits 
around us, most often of a low class, who ask no better 
than to communicate ; in the second place, and for this 
last reason alone, in not calling any one in particular, 
the door is open to all who wish to enter. In an 
assembly, not to give the word to any one is to leave 
it to every one ; and the result of that is well known. 
The direct appeal, made to a designated spirit, is a 
bond between him and us ; we call him by our desire, 
23 353 



354 BOOK ON MEDIUMS. 

and thus erect a kind of barrier against intruders. 
Without a direct appeal, a spirit would often have no 
motive for coming to us, unless it might be our famil- 
iar spirit. These two methods have each their advan- 
tages, and the difficulty would be only in the absolute 
exclusion of one of the two. There is no trouble in 
regard to spontaneous communications where one is 
master of the spirits, and is certain not to let the bad 
gain any dominion ; then it is often useful to wait the 
good pleasure of those who desire to communicate, be- 
cause their thought is under no restraint ; and in this 
way very admirable things may be obtained, while you 
cannot be sure that the spirit you call will be disposed 
to speak, or capable of doing so, in the sense that is 
desired. The scrupulous examination we have advised 
is a guarantee against evil communications. In regu- 
lar reunions, especially in those engaged on a continu- 
ous work, there are always the accustomed spirits, 
who are at the rendezvous without being called, be- 
cause, by reason of the regularity of the seances, they 
are pre-engaged ; they often begin spontaneously to 
treat a certain subject, develop a proposition, or pre- 
scribe what should be done ; and then they are easily 
recognized, whether by the form of their language, or 
by their writing, or by certain habits familiar to them. 

270. When it is wished to communicate with a des- 
ignated spirit, he must of necessity be invoked. (No. 
203.) If he can come, this answer is usually obtained : 
Yes ; or, / am here ; or, What do you want of me ? 
Sometimes he enters directly into the matter, answer- 
ing by anticipation the questions it is proposed to 
address to him. 

When a spirit is invoked for the first time, it is best 
to designate him with some precision. In the ques- 



ON INVOCA TIONS. 3 5 5 

tions addressed to him, we should avoid dry, impera- 
tive forms ; they might be a reason for his withdrawal. 
The forms should be affectionate or respectful accord- 
ing to the spirit, and in all cases testify the kindness 
of the invocator. 

271. We are often surprised at the promptitude 
with which an invoked spirit presents himself, even 
the first time ; it might be said he has been fore- 
warned ; this is, indeed, what has been done when 
we are thinking of making an invocation. This think- 
ing is a kind of anticipated invocation, and as we 
always have our familiar spirits, who are identified with 
our thoughts, they prepare the way, so that nothing 
opposes it ; the spirit whom we wish to call is already 
present. When this is not the case, the familiar spirit 
of the medium, or of the interrogator, or one of the 
habitues, goes to find him, which does not require 
much time. If the^ invoked spirit cannot come in- 
stantly, the messenger (the heathens would have said 
Mercury) asks for a delay, sometimes of five minutes, 
a quarter of an hour, and even several days, and when 
he arrives, says, He is there ; and then we can begin 
the questions we want to ask him. 

The messenger is not always a necessary intermedi- 
ary, for the appeal of the invocator may be heard 
directly by the spirit, as is said, No. 282, Question 5, 
on the mode of transmitting thought. 

When we say, Make the invocation in the name of 
God, we mean that our recommendation should be 
taken seriously, and not lightly ; those who see in it 
only a formula, and of little consequence, would better 
abstain from it. 

272. Invocations often present more difficulties to 
mediums than spontaneous dictation, especially when 



356 BOOK ON MEDIUMS. 

exact answers are wanted to circumstantial questions. 
For that end special mediums are required at once 
flexible and positive ; and we have seen (No. 193), that 
these last are quite rare, for, as we have said, the fluidic 
relations {rapports) are not always instantaneously es- 
tablished with the first spirit comer. It is, therefore, 
best that mediums should not attempt special invoca- 
tions, until assured of the development of their faculty, 
and of the nature of the spirits who assist them ; for 
with those who are badly surrounded, the invocations 
could have no character of authority. 

273. Mediums are generally much more sought for 
invocations of private interest than for communica- 
tions of general interest ; this is explained by the very 
natural desire .we have to converse with those who 
are dear to us. We consider that we ought to make 
several important recommendations on this subject to 
mediums. First, to accede to this desire only with the 
utmost reserve with persons in whose sincerity they 
cannot completely trust, and to be on their guard 
against the snares that malicious persons might set for 
them. Secondly, not to lend themselves to it under 
any pretext, if they discover motives of curiosity or 
interest, and not a serious intention on the part of the 
invocator ; to refuse themselves to all idle questions, 
or those aside from the circle of questions that may 
rationally be addressed to spirits. The suggestions 
should be put with clearness, perspicuity, and with- 
out evasion, if categorical answers are desired. 

All those- that have an insidious character should 
be declined, for it is well known that spirits do not 
like those intended to put them to the proof; to insist 
on questions of this nature is to wish to be deceived. 
The invocator should go frankly and openly to the 



ON INVOCATIONS. 357 

desired end, without subterfuge or windings : if he 
fears to explain himself, he would better abstain. If 
invocations are made in the absence of the one who 
has requested them, it should be done with the greatest 
prudence ; it is even oftentimes preferable to abstain 
entirely, those persons alone being fit to criticise the 
answers, to judge of the identity, to challenge explana- 
tions if there is cause, and to put incidental questions 
brought up by circumstances. Besides, their presence 
is a bond which attracts the spirit, often little disposed 
to communicate with strangers for whom he has no 
sympathy. In a word, the medium should avoid all 
that could transform him into a consulting agent, 
which, in the eyes of many persons, is synonymous 
with a fortune-teller. 

Spirits who may be invoked. 

274. All spirits, to whatever degree of the scale they 
belong, may be invoked — the good, as well as the bad ; 
those who have left this life but lately, and those who 
have lived in the most remote times ; illustrious men 
and the most obscure ; our relatives, our friends, and 
those who are indifferent to us ; but it is not said 
that they will or can always come at our call : inde- 
pendently of their own will, or of the permission that 
may be refused them by a superior power, they might 
be prevented by motives which it is not always given 
us to penetrate. We would say, there is no absolute 
hindrance to communications except what we shall 
presently give ; the obstacles that might hinder the 
manifestation of a spirit are almost always individual, 
and pertain to circumstances. 

275. Among the causes that might oppose the mani- 
festation of a spirit, some are personal to him, some 



353 BOOK ON MEDIUMS. 

foreign. We must place among the former his occupa- 
tions, or the missions in which he is engaged, and 
from which he cannot turn aside to yield to our wishes ; 
in such case, his visit is only postponed. 

There is, again, his own situation. While the state 
of incarnation may not be an absolute obstacle, it may 
be a hindrance at certain given moments, especially 
when it takes place in inferior worlds, and when the 
spirit himself is but little dematerialized. In the 
superior worlds, in those where the ties of spirit and 
matter are very feeble, the manifestation is almost as 
easy as in the wandering state, and in all cases easier 
than in those where the corporeal matter is more 
compact. 

The foreign causes pertain principally to the nature 
of the medium, to that of the invoker, to the sphere in 
which the invocation is made, and, lastly, to the end 
proposed. Some mediums receive more especially 
communications from their familiar spirits, who may 
be more or less elevated ; others are capable of serving 
as intermediaries to all spirits ; that depends on the 
sympathy or antipathy, the attraction or repulsion, 
which the personal spirit of the medium exercises over 
the foreign spirit, who may take him for interpreter 
with pleasure or with repugnance. That, again, set- 
ting aside the innate qualities of the medium, depends 
on the development of the medianimic faculty. Spirits 
come more willingly, are more explicit with a medium 
who offers them no material obstacle. All things, 
besides, being equal as to moral conditions, the greater 
facility a medium has in writing or expressing himself, 
the more his relations with the spirit world may be 
generalized. 

276. The facility with which the habit of communi- 



ON INVOCA TIONS. 359 

eating with such or such a spirit gives, must also be 
taken into consideration ; with time the foreign spirit 
identities himself with the spirit of the medium, and 
with him who calls him. The question of sympathy 
aside, fluidic relations are established between them 
which render communications more prompt : this is 
why a first conversation is not always as satisfying as, 
might be desired, and it is also why the spirits them- 
selves often ask to be recalled. The spirit who is in 
the habit of coming is as if at home ; he is familiar- 
ized with his auditors, and with his interpreters ; he 
speaks and acts more freely. 

277. To recapitulate : from what we have just said, it 
results that the power of invoking any spirit what- 
ever does not imply that the spirit is at our orders ; he 
can come at one moment, and not at another, with 
such medium or such invocator as pleases him, and 
not with such other ; say what he pleases, without 
being constrained to say what he does not wish to say ; 
go when it is agreeable to him ; finally, from causes 
dependent or not upon his will, after having shown 
himself assiduously during some time, he may sudden- 
ly cease to come. It is from all these motives that 
when we desire to call a new spirit, it is necessary to 
ask our guide protector, if the invocation is possible ; 
in cases where it may not be, he quite generally 
gives the motives, and then it is useless to insist. 

278. An important question presents itself here — 
that of knowing whether or not there would be disa- 
greeable consequences from invoking a bad spirit. 
That depends on the end proposed, and the ascendency 
that can be had over them. There is no difficulty 
when we call them with a serious and instructive aim, 
or with a view ul improving them ; it is very great, un 



360 BOOK ON MEDIUMS. 

the contrary, if it is from pure curiosity or pleasantry, 
or if one puts himself in their power by asking of 
them any service whatever. 

The good spirits, in such case, can very well give 
them the power to do what is asked of them, safe to 
punish severely afterward the rash man who dared to 
^invoke their help and believe them more powerful than 
God. It is vain that he may have promised himself 
to make a good use of it in the end, and to dismiss the 
servitor once the service is rendered ; the very service 
solicited> however minute it may be, is a veritable pact 
concluded with the bad spirit, and he never lets him- 
self be used easily. (See No. 212.) 

279. Ascendency is exercised over the inferior spirits 
only by moral superiority . 

The perverse spirits feel their masters in good men ; 
with those who oppose to them only strength of will, 
a kind of brute force, they struggle, and are often the 
stronger. A person tried in this way to tame a rebel- 
lious spirit by his will ; the spirit answered him, 
" Let me alone, with your bullying airs, you who are no 
better than I ; they might say, a thief preaching to a 
thief: 

One is astonished that the name of God invoked 
against them should often be powerless. St. Louis 
has given the reason in the following answer : — 

" The name of God has influence over imperfect 
spirits only in the mouth of him who can use it with 
authority by his virtues ; in the mouth of a man who 
has no moral superiority over the spirit, it is a word 
the same as another. It is the same with the holy 
things opposed to them. The most terrible arms are 
inoffensive in hands unskilled in their use, or incapable 
of bearing them." 



ON INVOCA TIONS. 2>6l 

Language to hold witJi Spirits. 

280. The degree of superiority or inferiority of the 
spirits naturally indicates the tone it is proper to take 
with them. It is evident that the more elevated they 
are, the more right they have to our respect, to our 
regard, and to our submission. We should show them 
as much deference as we should have done during their 
lives, but from different motives ; on the earth we should 
have considered their rank and their social position ; 
in the world of spirits our respect is addressed only to 
moral superiority. Their very elevation raises them 
above the puerilities of our adulatory forms. It is not 
by words that we can secure their kind feeling, but by 
the sincerity of our sentiments. It would be ridicu- 
lous, then, to give them the titles which our usages 
consecrate to the distinction of ranks, and which, dur- 
ing their lives, might have flattered their vanity ; if 
they are really superior, not only will they not care 
for them, but to do so will displease them. A good 
thought is more agreeable to them than the most flat- 
tering epithets ; if it were otherwise, they would not 
be above humanity. The spirit of a venerable ecclesi- 
astic, who, in this world, was a prince of the church, a 
good man, practicing the law of Jesus, answered once 
to a person who invoked him under the title of " my 
Lord," " You should at least say, ex-my Lord, for here 
there is no other Lord but God ; know that I see who. 
on earth knelt before me, and those before whom I my- 
self bowed." 

As to the inferior spirits, their character shows us 
the language proper to use with them. Among the 
number there are some who, though inoffensive, and 
even kind, are trifling, ignorant, stupid : to treat them 



362 BOOK ON MEDIUMS. 

the same as serious spirits, as some persons do, is 
about the same as to bow before a scholar or an ass 
muffled up in a professor's cap. A tone of familiarity 
would not be out of place with them, and they do not 
take offense at it ; on the contrary, they willingly re- 
ceive it. 

Among the inferior spirits there are some who are 
unhappy. Whatever may be the faults they are ex- 
piating, their sufferings entitle them to our considera- 
tion, so much the more as no one can flatter himself 
that he does not deserve these words of the Christ : 
" Let him who is without sin among you cast the first 
stone." The kindness we show them is a comfort to 
them : in default of sympathy, they should find the in- 
dulgence we should wish them to show to us. 

The spirits who reveal their inferiority by the cyni- 
cism of their language, their lies, the baseness of their 
sentiments, the perfidy of their counsels, are assuredly 
less worthy of our interest than those whose words 
show their repentance ; we owe them, at least, the pity 
we accord the greatest criminals, and the way to reduce 
them to silence is to show ourselves superior to them : 
they indulge in their perversity only among persons 
with whom they think there is nothing to fear ; for the 
perverse spirits feel their masters in good men as in 
superior spirits. 

To recapitulate : as much as it would be irreverential 
to treat the superior spirits as equals, just so much would 
it be ridiculous to extend the same deference to all with- 
out exception. Have veneration for those who deserve 
it, gratitude for those who protect and assist us, for all 
the others that kindness we may some day need for 
ourselves. In penetrating into the incorporeal world 
we learn to know it, and this knowledge should regu- 



ON INVOCATIONS. 363 

late us in our relations with those who inhabit it The 
ancients, in their ignorance, elevated altars to them ; 
for us, they are only creatures more or less perfect, and 
we raise our altars only to God. 

Utility of Special Invocations. 

281. The communications obtained from very supe- 
rior spirits, or from those who have animated the great 
personages of antiquity, are precious from their exalted 
teachings. These spirits have acquired a degree of 
perfection which permits them to embrace a more ex- 
tended sphere of ideas, to penetrate mysteries beyond 
the ordinary limits of humanity, and, consequently, to 
initiate us better than others into certain things. It 
does not follow that communications from less elevated 
spirits should be without utility ; the observer may 
draw more than one instruction. To know the man- 
ners of a people, it must be studied in every degree of 
the scale. He who has seen it under one aspect only, 
would illy know it. The history of a people is not that 
of its kings and upper social circles ; to judge it, one 
should see it in its private life and customs. 

Now, the superior spirits are the upper circles of the 
spirit world : their very elevation places them so much 
above us that we are frightened at the distance that 
separates us. Spirits more bourgeois (may they excuse 
the expression) make the circumstances of their new 
existence more palpable to us. With them, the tie be- 
tween corporeal life and spirit life is more intimate ; 
we comprehend it better, because it touches us more 
nearly. In learning from themselves what has become 
of the men of all conditions and of all characters, what 
they think, what they experience, good, as well as 
vicious, the great and the small, the happy and the 



364 BOOK ON MEDIUMS. 

unhappy of the age, in a word, the men who have lived 
among ns, whom we have seen and known, with whose 
real life we are acquainted, whose virtues and whims 
we know, — we comprehend their joys and their suffer- 
ings, we are associated with them, and draw therefrom 
a moral instruction as much more profitable as the re- 
lations between them and us are more intimate. We 
put ourselves more easily in the place of him who has 
been our equal than of him whom we see only through 
the mirage of a celestial glory. 

Ordinary spirits show us the practical application 
of the great and sublime truths of which the superior 
spirits teach us the theory. Besides, in the study of 
a science nothing is useless ; Newton found his law of 
the forces of the universe in the simplest phenomena. 

The invocation of ordinary spirits has, besides, the 
advantage of putting us en rapport with suffering spirits 
who can be comforted, and whose advancement may 
be facilitated by useful advice, so that we can be use- 
ful while, at the same time, instructing ourselves ; there 
is egotism in seeking only one's own satisfaction in 
intercourse with the spirits, and he who disdains to 
extend a helping hand to the unhappy gives proof of 
pride. Of what use to obtain grand teachings from 
spirits of the highest order, if it does not make us in- 
wardly better, more charitable, more benevolent for 
our brothers, both in this world and in the other ? 
What would become of the diseased if the doctors re- 
fused to touch their sores ? 

282. Questions on Invocations. 

1. " Can we invoke spirits without being medi- 
ums?" 

" Every one can invoke spirits, and if those you call 



ON INVOCATIONS. 365 

cannot manifest themselves materially, they are never- 
theless near you, and listen to you." 

2. " Does the spirit invoked always come at the call 
made to him ? " 

" That depends on the conditions in which he is, for 
there are circumstances in which he cannot do so." 

3. " What causes might prevent a spirit from coming 
at our call ? " 

" Firstly, his will ; then his corporeal state, if he is 
re-incarnated ; the missions with which he may be 
charged ; and still further, permission may be refused 
him. There are spirits who can never communicate — 
those who, by their nature, belong still to worlds in- 
ferior to the earth. Neither can those who are in the 
spheres of punishment, at least without a superior per- 
mission, which is granted only for the general good. 
That a spirit may be able to communicate, he must 
have attained the same degree of advancement as that 
of the world to which he is called ; otherwise he is 
strange to the ideas of that world, and has no point 
of comparison. It is not the same with those who are 
sent on missions, or in expiation, to inferior worlds ; 
they have the necessary ideas to reply." 

4. " For what motives *may the permission to com- 
municate be refused to a spirit ? " 

" It may be a trial or a punishment for him, or for 
the one who calls him." 

5. " How can spirits, dispersed in space or in differ- 
ent worlds, hear from all points of the universe the in- 
vocations that are made ? " 

" They are often forewarned by the familiar spirits 
that surround you, who go to seek them ; but here is a 
phenomenon difficult to explain to you, because you 
cannot yet understand the transmission of thought 



3^6 BOOK ON MEDIUMS. 

among spirits. All I can tell you is, that the spirit 
you invoke, however distant he may be, receives, as it 
were, the rebound of the thought as a kind of electrical 
commotion, which calls his attention to the side from 
whence comes the thought addressed to him. It 
might be said he hears the thought, as on earth you 
hear the voice." 

" Is the universal fluid the vehicle of thought, as the 
air is that of sound ? " 

" Yes, with this difference, that sound can be heard 
only within a very limited radius, while thought attains 
the infinite. The spirit, in space, is like the traveler 
in the midst of a vast plain, who, hearing his name 
suddenly pronounced, directs his attention to the side 
on which he is called." 

6. " We know that distances are but trifles to spirits ; 
yet one is astonished to see them sometimes respond 
as promptly to the call as if they had been all ready." 

"And so, indeed, they are sometimes. If the invo- 
cation is premeditated, the spirit is forewarned, and 
often finds himself there before he is called." 

7. " Is the thought of the invocator more or less 
easily heard according to circumstances ? " 

" Without doubt ; the spirit called by a sympathetic 
and kind sentiment is more quickly touched : it is to 
him the voice of a friend which he recognizes ; without 
that it often happens that the invocation miscarries. 
The thought that springs from the invocation strikes 
the spirit ; if it is not well directed, it strikes in the 
void. It is with spirits as with men ; if he who 
calls them is indifferent or antipathetic, they may hear, 
but do not often listen." 

8. " Does the spirit invoked come voluntarily, or is 
he constrained to come ? " 



ON INVOCA TIONS. 36/ 

" He obeys the will of God, that is, the general law 
that rules the universe ; and yet constraint is not the 
word ; for he judges if it be useful to come , and there 
still is his free will. A superior spirit always comes 
when he is called for a useful end ; he refuses to anwer 
only in circles of persons either not serious, or treating 
the thing as a joke." 

9. " Can the invoked spirit refuse to come at the call 
made on him ? " 

M Perfectly ; or where would be his free will ? Do 
you think all the beings in the universe are at your 
orders ? And do you consider yourselves obliged to 
answer all who pronounce your name ? When I say 
he can refuse, I mean on the demand of the invocator, 
for an inferior spirit may be constrained to come by a 
superior spirit." 

10. "Is there any means by which the invocator 
may oblige a spirit to come against his will ? " 

" None, if the spirit is your equal or your superior 
in morality ; I say in morality, not in intelligence, be- 
cause you have no authority over him : if it is your in- 
ferior, you can, if it is for his good, for then other spirits 
will second you." (No. 279.) 

11. "Is there any difficulty in invoking inferior 
spirits ? and is there any danger, in calling them, of 
putting ourselves in their power ? " 

" They rule only those who allow themselves to be 
ruled. He who is assisted by good spirits has nothing 
to fear : he controls the inferior spirits ; they do not 
control him. In isolation, mediums, especially those 
who are beginning, should abstain from such invoca- 
tions " (No. 278.) 

12. " Is it necessary to be in any particular frame of 
mind for invocations ? " 



568 BOOK ON MEDIUMS. 

"The most essential of all dispositions is concentra- 
tion of thought, when we desire aught of serious spirits. 
With faith and the desire of good, one is more power- 
ful to invoke superior spirits. In elevating the soul 
by concentration of thought, at the moment of invoca- 
tion, we are identified with good spirits, and attract 
them to us. 

13. " Is faith necessary in invocations ? " 

" Faith in God, yes ; faith will come for the rest if 
you desire good, and wish for instruction." 

14. " Have men more power to invoke spirits when 
united by community of thought and intention ? " 

V When all are united by charity and for good, they 
obtain grand things. \ Nothing is more injurious to the 
result of invocations than divergence of thought."' 

15. "Is making a chain by joining hands for some 
minutes, at the beginning of reunions, of any use ? " 

" The chain is a material means, which does not pro- 
mote union among you if it exist not in the thought : 
what is more useful is to be united in one common 
thought, each one calling to his side good spirits. You 
do not know all you might obtain in a serious reunion, 
from whence is banished every sentiment of pride and 
personality, and where reigns a perfect sentiment of 
mutual cordiality." 

16. "Are invocations for fixed days and hours pref- 
erable ? " 

" Yes, and, if it be possible, in the same place ; the 
spirits come to it more willingly : it is the constant de- 
sire you have that aids the spirits to come and put 
themselves into communication with you. Spirits have 
their occupations, which they cannot leave at a mo- 
ment's warning for your personal satisfaction. I say, 
in the same place ; but do not suppose this to be an 



ON INVOCATIONS. 369 

absolute obligation, for spirits come everywhere : I 
mean, a place consecrated to that is preferable, because 
there concentration of thought is more perfect." 

17. " Have certain objects, such as medallions and 
talismans, the property of attracting or repelling spirits, 
as some pretend ? " 

" This is a useless question, for you know very well 
that matter has no action on spirits. Be very sure 
that no good spirit ever advises such absurdities ; the 
virtue of talismans, of whatever nature they be, has 
never existed save in the imaginations of credulous 
people." 

18. "What must we think of spirits who give ren- 
dezvous in dismal places, and at undue hours ? " 

" These spirits amuse themselves at the expense of 
those who listen to them. It is always useless, and 
often dangerous, to yield to such suggestions : useless, 
because one gains absolutely nothing but to be mysti- 
fied ; dangerous, not for the evil the spirits might do, 
but on account of its influence on weak brains." 

19. " Are there days and hours more propitious than 
others for invocations ? " 

" For spirits that is perfectly indifferent, as is every- 
thing material, and it is a superstition to believe in 
the influence of days and hours. The most propitious 
moments are those in which the invocator can be the 
least disturbed by his accustomed occupations ; when 
his body and mind are most calm." 

20. "Is invocation an agreeable or a painful thing 
for spirits ? Do they come voluntarily when they are 
called ? " 

" That depends on their character and the motives 
from which they are called. When the object is praise- 
worthy, and when the surrounding is sympathetic to 
24 



370 BOOK ON MEDIUMS. 

them, it is agreeable to them, and even attractive ; the 
spirits are always happy in the affection testified for 
them. There are those to whom it is a great happi- 
ness to communicate*with men, and who surfer from 
the indifference in which they are left. But, as I have 
said, it depends upon their character ; among spirits 
there are also misanthropes, who do not like to be 
disturbed, and whose answers show their ill humor, 
especially when they are called by indifferent people, 
in whom they are not at all interested. A spirit has 
often no motive for coming at the call of an unknown 
person, who is indifferent to him, and almost always 
moved by curiosity ; if he comes, he usually makes 
but short visits, unless there may be a serious and 
instructive end in view in the invocation." 

Remark. We see people who invoke their relations 
only to ask them the most ordinary things of material 
life ; for instance, one to know if he shall rent or sell 
his house, another to know what profit he shall have 
from his merchandise, the place where money is de- 
posited, whether or no a certain business will be 
advantageous, j Our relations from beyond the tomb 
are interested in us only by reason of the affection we 
have for them. If all our thought is limited to think- 
ing them sorcerers, if we think of them only to ask 
favors of them, they cannot have any very great sym- 
pathy for us, and we should not be astonished at the 
little benevolence they sometimes evince. 

21. "Is there a difference between good and bad 
spirits, in regard to their readiness to come at our 
call." 

" There is a very great difference ; bad spirits come 
voluntarily only inasmuch as they hope to govern and 
make dupes ; but they experience a strong contrariety 



ON INVOCATIONS. 371 

when they are forced to confess their faults, and only 
ask to go away again, like a pupil called up for correc- 
tion. They can be constrained to come, by the supe- 
rior spirits, as a punishment, and for the instruction of 
the incarnated. Invocation is painful for good spirits 
when they are called uselessly, for frivolities ; then 
they do not come at all, or soon withdraw." 

t" You may take it as a principle, that spirits, what- 
ever they be, like no more than yourselves to serve as 
amusement for the curious. \ Often you have no other 
end, in invoking a spirit, than to see what he will tell 
you, or to question him on the particulars of his life, 
which he does not care to tell you, because he has no 
motive for giving you his confidence ; and think you 
he is going to put himself at the bar for your good 
pleasure ? Undeceive yourselves : what he would not 
have done during his lifetime, he will not do as a 
spirit." 

Remark. Experience proves, in fact, that invoca- 
tion is always agreeable to spirits, when made with a 
serious and useful motive ; the good come with pleas- 
ure to instruct us ; those who suffer find comfort in 
the sympathy shown them ; those whom we have 
known are satisfied with our remembrance. Frivolous 
spirits like to be invoked by frivolous persons, because 
that gives them an opportunity to amuse themselves at 
their expense ; they are ill at ease with grave persons. 

22. " In order to manifest themselves, do spirits 
always need to be invoked ? " 

" No ; they very often present themselves without 
being called, and that proves that they come will- 
ingly." 

23. ''When a spirit comes of himself, can we be sure 
of his identity ? " 



372 BOOK ON MEDIUMS. 

" Not at all ; for deceiving spirits often employ this 
means, the better to delude." 

24. " When we invoke the spirit of a person by 
thought, does he come to us even when there are no 
manifestations by writing or otherwise ? " 

" Writing is a material means by which the spirit 
may attest his presence ; but it is the thought that 
attracts him, and we show it by writing." 

25. When an inferior spirit manifests himself, can 
we oblige him to withdraw ? " 

" Yes ; by not listening to him. But how do you 
expect him to withdraw when you amuse yourselves 
with his vileness ? The inferior spirits attach them- 
selves to those who listen to them with complacence, 
like the fools among you." 

26. " Is invocation, made in the name of God, a 
guarantee against the intermeddling of bad spirits ? " 

" The name of God is not a check for all perverse 
spirits, but it restrains many ; by this means you 
always remove some, and you would remove many 
more, if it were made from the bottom of the heart, and 
not as a common formula." 

27. " Could several spirits be invoked by name at 
the same time ? " 

" There is no difficulty in that ; and if you had three 
or four hands to write, three or four spirits could an- 
swer you at the same time : this is what does happen 
when there are several mediums." 

28. " When several spirits are simultaneously in- 
voked, and there is but one medium, which one 



answers 



" One answers for all, and he expresses the collec- 
tive thought." 



ON TNVOCA TIONS. 373 

29. " In a seance, could the same spirit communicate 
with two mediums at the same time ? " 

" As easily as you have men who can dictate several 
letters at the same time." 

Remark. We have seen a spirit answer at the same 
time by two mediums, — to one in English, to another 
in French, — and the answers were identical in sense; 
some were the literal translation of the others. Two 
spirits, invoked simultaneously by two mediums, might 
establish a conversation with each other ; this mode 
of communication not being necessary for them, as 
they can read each other's thought, they sometimes do 
it for our instruction. If they are inferior spirits, as 
they are still imbued with terrestrial passions and cor- 
poreal ideas, it might happen that they would dispute 
and apostrophize each other with big words, upbraid 
each other with their wrongs, and even throw pencils, 
baskets, planchettes, &c, at each other. 

30. " Can a spirit, invoked at the same time in dif- 
ferent places, answer simultaneously to the questions 
addressed to him ? " 

11 Yes, if it is an elevated spirit." 

— "In this case does the spirit divide himself? or has 
he the gift of ubiquity ? " 

" The sun is one, yet he radiates all around, throwing 
his rays afar without subdividing himself: it is the 
same with spirits. The thought of the spirit is like a 
star that projects its light to a distance, and may be 
seen from all points of the horizon. The purer the 
spirit, the more his thought radiates and extends, like 
the light. The inferior spirits are too material ; they 
can answer only to a single person at once, and cannot 
come if they are called elsewhere. A superior spirit, 
called at the same time to two different points, will 



374 BOOK ON MEDIUMS. 

answer both invocations, if they are equally serious 
and fervent ; if not, he will give his preference to the 
more serious." 

Remark. The same with a man who can, without 
changing his place, transmit his thought by signals 
seen from different points. 

In a seance oi the Parisian Society for Spirit Studies, 
when the question of ubiquity had been discussed, a 
spirit dictated spontaneously the following communi- 
cation : " You asked, this evening, what is the hierar- 
chy of spirits as to ubiquity ? Compare us to an 
aeronaut, who rises little by little in the air. When 
he leaves the ground, a very small circle can perceive 
him ; as he rises, the circle enlarges for him ; and when 
he has reached a certain height, he appears to an infi- 
nite number of persons. So with us : a bad spirit, who 
is still attached to the earth, remains in a very restrict- 
ed circle, in the midst of persons who see him. If he 
grows in grace, if he becomes better, he can talk with 
several persons ; and when he has become a superior 
spirit, he can radiate like the light of the sun, show 
himself to many persons, and in many places, at the 
same time. Channing." 

31. "Can the pure spirits be invoked — those who 
have ended their series of incarnations ? " 

" Yes, but very rarely : they communicate only with 
pure and sincere hearts, and not with the haughty and 
egotistical: you must be careful to distrust inferior 
spirits, who take this quality to give themselves more 
importance in your eyes." 

32. " How is it that the spirit of the most illustrious 
men comes as readily and familiarly at the call of the 
most obscure ? " 

'■ Men judge spirits by themselves, and that is an 



ON INVOCATIONS. 375 

error : after the death of the body, terrestrial rank no 
longer exists ; there is but the distinction of goodness 
among them ; and those who are good go wherever 
there is good to be done." 

33. "At what length of time after death can a spirit 
be invoked ? " 

" It can be done at the very instant of death ; but 
as, at this moment, the spirit is still in trouble, he 
answers but imperfectly." 

Remark. The duration of the trouble being very 
variable, there can be no fixed time to make the invo- 
cation ; yet it is rare if, at the end of eight days, the 
spirit has not sufficiently recovered to be able to an- 
swer : he can sometimes very well do so two or three 
days after death ; it can, in any case, be tried with 
care. 

34. " Is the invocation at the moment of death more 
painful for the spirit than if made later ? " 

" Sometimes ; it is as if you were torn from sleep 
before you are fully awakened. There are some, how- 
ever, who are not at all disturbed by it, and even 
whom it helps out of their trouble." 

35. " How can the spirit of a child, who has died 
very young, answer with knowledge, when, during his 
life, he had as yet no consciousness of himself?" 

" The soul of a child is a spirit still enveloped in the 
swaddling-clotJies of matter ; but, disengaged from 
matter, he enjoys his spirit faculties, for spirits have 
no age ; which proves that the spirit of the child has 
already lived. Yet, until he shall have become com- 
pletely disengaged, he may preserve in his language 
some traces of the character of childhood." 

Remark. The corporeal influence which makes 
itself felt on the spirit of the child, for a longer or 



376 BOOK ON MEDIUMS. 

shorter time, is sometimes remarked, in the same way, 
on the spirit of a person dying in a state of insanity. 
The spirit himself is not crazy, but we know that some 
spirits, for a time, believe themselves still in this 
world : it is, then, not astonishing that the spirit of an 
insane person should still feel the fetters which, during 
life, opposed his free manifestation, until he become 
completely disengaged. This effect varies according 
to the causes of the insanity, for there are some mani- 
acs who recover the lucidity of their ideas immediately 
after their death. 

283. Invocation of Animals. 

36. " Can the spirit of an animal be invoked ?" 

" After the death of the animal, the intelligent 
principle that was in him is in a latent state ; he is im- 
mediately utilized, by spirits charged with such cares, 
to animate new beings, in whom he continues the 
work of his elaboration. Thus, in the spirit world 
there are no spirits of wandering animals, but only 
human spirits. This answers your question." 

" How is it, then, that some persons have invoked 
animals and received answers ? " 

" Invoke a stone and it will answer you. There is 
always a crowd of spirits ready to speak for any- 
thing." 

Remark. Just the same if you invoke a myth, or 
an allegorical personage, it will answer ; that is, it will 
be answered for, and the spirit who would present 
himself would take its character and appearance. One 
day, a person took a fancy to invoke Tartzife, and 
Tartufe came immediately ; still more, he talked of 
Orgon, of Elmire, of Damis, and of Valire, of whom 
he gave news ; as to himself, he counterfeited the hyp- 



ON INVOCATIONS. 377 

ocrite with as much art as if Tartnfe had been a real 
personage. Afterward, he said he was the spirit of 
an actor who had played that character. 

Trifling spirits always profit by the inexperience of 
interrogators, but they take good care never to address 
those who they know are enlightened enough to dis- 
cover their impostures, and who would give no credit 
to their stories. 

It is the same among men. 

A gentleman had in his garden a nest of gold- 
finches, in which he was much interested ; one day the 
nest disappeared ; being certain that no one about the 
house had been guilty of its destruction, he thought 
of invoking the mother of the little ones ; she came, 
and said, in very good French, " Do not accuse any 
one, and be easy about my little ones ; the cat over- 
threw the nest by jumping ; you will find, under the 
grass, all the little ones that have not been eaten." 
He looked, and found it so. Must he conclude that 
the bird had answered him ? No, assuredly ; but 
simply that a spirit knew the history of it. This 
proves how much appearances should be distrusted, 
and how just the above reply: Invoke a stone, and 
it will answer you. (See, further the chapter on 
Mediums hip among Aimnals, No. 234.) 

284. Invocation of Living Persons. 

37. " Is the incarnation of the spirit an absolute 
obstacle to his invocation ? " 

*' No ; but the state of the body must be such, at 
the time, as to permit the spirit to disengage himself. 
The incarnated spirit comes as much more easily as 
the world in which he finds himself is of a more 



378 BOOK ON MEDIUMS. 

elevated order, because the bodies there are less 
material." 

38. " Can the spirit of a living person be invoked ? " 
'< Of course, as you can invoke an incarnated spirit. 

The spirit of a living person can also, in his moments 
of liberty, come without being invoked ; that depends 
on his sympathy for the person with whom he com- 
municates." (See No. 116 — History of the Man and 
the Snuff-box) 

39. " In what state is the body of the person when 
the spirit is invoked ? " 

" He sleeps, or is dozing ; it is then the spirit is 

free." 

" Could the body awaken while the spirit is absent ? " 
" No ; the spirit is obliged to reenter it ; if, at the 

moment, he may be talking to you, he leaves you, and 

often tells you the reason for so doing." 

40. " How is the spirit, when absent from the body, 
warned of the necessity of its return ? " 

" The spirit of a living body is never completely 
separated ; to whatever distance it may transport itself, 
it is held to the body by a fluidic bond, which serves 
to recall it when necessary ; this tie is broken only by 
death." ' 

Remark. This fluidic tie has often been noticed by 
seeing mediums. It is a kind of phosphorescent train, 
which is lost in space in the direction of the body. 
Some spirits say it is by that they recognize those who 
are still boumd to the corporeal world. 

41. "What would happen, if, during sleep, and in 
the absence of the spirit, the body should be mortally 
wounded ? " 

"The spirit would be warned, and would reenter 
before death." 



ON INVOCA TIOXS. 3 79 

— "So it could not happen that the body could die in 
the absence of the spirit, and that on his return he 
could not reenter it ? " 

" No ; it would be contrary to the law regulating the 
union of the soul and body." 

— " But if the blow was struck suddenly, and without 
premeditation ? " 

" The spirit would be warned before the mortal blow 
could be given." 

Remark. The spirit of a living person interrogated 
on this point, answered, — 

" If the body could die in the absence of the spirit, 
it would be too convenient a method of committing 
hypocritical suicides." 

42. " Is the spirit of a person invoked during sleep 
as free to communicate as that of a dead person ? " 

11 No ; matter always influences it more or less." 
Remark. A person in this state, to whom this ques- 
tion was addressed, answered, — 

" / am always chained to the ball I drag after me? 

— "In this state, could the spirit be hindered from 
coming because of its being elsewhere ? " 

" Yes ; the spirit might be in a place where it 
pleased him to remain ; then he would not come at the 
invocation, especially if it were made by some one in 
whom he felt no interest." 

43. " Is it absolutely impossible to invoke the spirit 
of a person who is awake ? " 

" Though difficult, it is not absolutely impossible ; 
for if the invocation carries, it may produce sleep in 
the person ; but the spirit can communicate, as spirit, 
only' in those moments when its presence is not ne- 
cessary to the intelligent activity of the' body." 

Remark. Experience proves that invocation made 



380 BOOK ON MEDIUMS. 

during a waking state may produce sleep, or, at least, 
an absorption bordering on sleep ; but this can take 
place only through a very energetic will, and when 
the ties of sympathy exist between the two persons ; 
otherwise the invocation does not carry. Even in a 
case where the invocation causes sleep, if the moment 
is inopportune, the person not wishing to sleep will 
resist, and, if he yield, his spirit will be troubled, and 
answer with difficulty. It thus results that the most 
favorable moment for the invocation of a living person 
is during his natural sleep, because his spirit, being 
free, can as well come toward the one who calls him 
as to go elsewhere. 

When the invocation is made with the consent of 
the person, and he seeks to sleep for the purpose, this 
very desire may retard the sleep and trouble the spirit ; 
an unforced sleep is preferable. 

44. " Has a living person, on waking, a conscious- 
ness of having been invoked ? " 

" No ; you are yourselves invoked more often than 
you think. The spirit alone knows it, and may some- 
times leave with him a vague impression, like a dream." 
— "Who can invoke us if we are but obscure beings ?" 
" In other existences you may have been known 
either in this world or in others, and have had your 
relations and friends the same in this world or in 
others. Suppose your spirit may have animated the 
body of the father of another person : well, then, he 
invokes his father ; it is your spirit who is invoked, and 
who answers." 

45. "Would the invoked spirit of a living person 
answer as spirit, or with the ideas pertaining to a 
waking state ? " 

" That depends on his elevation ; but his judgment 



OX JNVOCA TIOXS. 38 1 

is more healthy, and he has fewer prejudices, exactly 
like somnambulists ; it is a nearly similar state." 

46. " If the spirit of a somnambulist in a state of 
magnetic sleep were invoked, would he be more lucid 
than that of other persons ? " 

11 He would, doubtless, answer more lucidly, because 
more disinthrailed ; all depends on the degree of the 
spirit's independence of the body." 

— "Could the spirit of a somnambulist answer a per- 
son at a distance, who might invoke him, at the same 
time that he is verbally answering another person ? " 

"The faculty of communicating simultaneously at 
two different points pertains only to spirits completely 
disengaged from matter." 

47. " Can the ideas of a person in a waking state 
be modified by acting upon his spirit during sleep ? " 

" Yes, sometimes ; the ties that bind the spirit to 
matter are not then so close ; he is more accessible to 
moral impressions, and these impressions may influ- 
ence his mode of seeing in the ordinary state." 

48. " Is the spirit of a living person free to say or 
not to say what he will ? " 

" He has his faculties of spirit, and consequently 
his free will ; and as he has more perspicacity, he is 
even more circumspect than when in a waking state." 

49. " In invoking a person, can he be constrained to 
speak when he wishes to be silent ? " 

" I have said that the spirit has his free will ; but it 
can very well be that, as spirit, he attaches less impor- 
tance to certain things than in the ordinary state ; 
his conscience may speak more freely. Besides, if he 
does not wish to speak, he can easily escape importu- 
nities by leaving, for a spirit cannot be retained as 
you can retain his body." 



332 BOOK ON MEDIUMS. 

50. *' Can the spirit of a living person be forced by 
another spirit to come and speak, as can be done 
among wandering spirits ? " 

" Among spirits, whether of the dead or the living, 
there is no supremacy, save from moral superiority; 
and you may well believe that a superior spirit will 
never lend his support to a cowardly indiscretion." 

Remark. This abuse of confidence would, in fact, 
be a bad action, which, however, would have no result, 
since you cannot tear from a spirit a secret he desires 
to keep, at least unless, influenced by a sentiment of 
justice, he avows what, under other circumstances, he 
would withhold. A person, by this means, desired 
to know of one of his relatives if his will was in her 
favor. The spirit answered, " Yes, my dear niece, and 
you shall soon have the proof of it." 

The thing was true ; but a few days afterward the 
relative destroyed his will, and was mischievous enough 
to let her know of it, though he did not know he had 
been invoked. An instinctive feeling, doubtless, urged 
him to execute the resolution his spirit had taken at 
the time of his having been questioned. It is cowardly 
to ask of a spirit, either of the dead or living, what you 
would not have dared to ask him in person, and this 
cowardice is not even compensated by the expected 
result. 

51. "Can one invoke a spirit whose body is still in 
the mother's womb ? " 

" No ; you know that, at such time, the spirit is in 
utter trouble." 

Remark. The incarnation takes place actually only 
at the moment of the child's first breath ; but from 
the conception the spirit designated to animate it is 
seized with a trouble, which increases as the birth 



ON IXVOCATIQNS. 383 

approaches, and takes from him his self-consciousness, 
and consequently the faculty of answering. (See 
Book am Spirits — Return to the Corporeal Life, 
Union of the Soul and Body, No. 344.) 

52. "Could a deceiving spirit take the place of a 
living invoked person ? " 

" That is not doubtful, and it very often happens, 
particularly when the intention of the invocator is 'not 
pure. But the invocation of living persons is interest- 
ing only as a psychological study : it is necessary to 
abstain always when it can have no instructive result." 

Remark. If the invocation of wandering spirits 
does not always carry, — to use their own expression, — 
it must be much more frequent for those who are incar- 
nated ; then, especially, do deceiving spirits take their 
place. 

53. " Are there dangers in the invocation of a living 
person ? " 

" It is not always without danger ; that depends on 
the person's position, for if he is sick, it might add to 
his sufferings." 

54. " In what case could the invocation of a living 
person have most dangers ? " 

" You should abstain from invoking children of a 
very tender age, persons seriously ill, infirm old men ; 
indeed, there are dangers in all cases when the body 
is very much enfeebled." 

Remark. The sudden suspension of the intellectual 
faculties during a waking state might also be danger- 
ous, if the person at the moment should find himself 
in need of his presence of mind. 

55. " During the invocation of a living person, does 
the body experience fatigue by reason of the work his 
absent spirit performs ? " 



384 BOOK ON MEDIUMS, 

"A person in this state, who said his body was 
fatigued, answered this question : ' My spirit is like 
a balloon tied to a post ; my body is the post, which is 
shaken by the strugglings of the balloon.' " 

56. "As the invocation of living persons may be 
dangerous when made without precaution, does not 
the danger exist when we invoke a spirit we do not 
know to be incarnated, and who might not find him- 
self in favorable conditions ? " 

" No ; the circumstances are not the same : he will 
come only if in a position to do so ; and besides, have 
I not told you to ask, before making an invocation, if 
it be possible ? " 

57. " When, at the most inopportune moments, we 
experience an irresistible desire to sleep, does it warn 
us that we are invoked by some one ? " 

" It may occur, but most often it is a purely physical 
effect ; either the body or the spirit has need of its 
liberty." 

Remark. A lady of our acquaintance, a medium, 
one day invoked the spirit of her grandson, who was 
sleeping in the same room. His identity was confirmed 
by the language, by the familiar expressions of the 
child, and by the exact recital of several things that 
had happened at his boarding-school ; but one especial 
circumstance confirmed it. Suddenly the hand of 
the medium paused in the middle of a sentence, and 
it was impossible to obtain anything further : at this 
moment, the child, half awake, moved in his bed. 
Some moments after, he again slept ; the hand went on 
anew, continuing the interrupted talk. 

The invocation of living persons, made under good 
conditions, proves, in the least contestable manner, the 
distinct action of the spirit and the body, and conse- 



ON INVOCATIONS. 3^5 

quently, the existence of an intelligent principle inde- 
pendent of matter. (See Revue Spirite of i860, 
pages 11 and 18, several remarkable examples of 
invocation of living persons.) 

285. Hitman Telegraphy. 

58. "Could two persons, by invoking each other, 
transmit their thoughts, and thus correspond ? " 

" Yes ; and this human tclcgrapJiy zvill some day be 
a universal means of correspondence!' 

" Why should it not be practiced at present ? " 

" So it is, with some persons, but not with every 
one : men must purify themselves, in order that their 
spirit may be disengaged from matter ; and this is still 
another reason for making the invocation in the name 
of God. Until then it is confined to cJiose7i and 
dcmatcrialized soids, who are rarely met in the actual 
state of the world's inhabitants." 
25 



Chapter XXVL 

QUESTIONS THAT MAY BE ADDRESSED 
TO SPIRITS. 

Preliminary Observations. ■ — Questions sympathetic or 
antipathetic to the Spirits. — Questions on the Future. 
% — On Past and Future Existences. — On Moral and 
Material Interests. — On the Fate of Spirits. — On 
the Health. — On Paventions and Discoveries. — On 
Hidden Treasures. — On the other World. 

Preliminary Observations. 

286. Too much importance cannot be attached to the 
manner of putting questions, and still more to their 
nature. Two things are to be considered in those ad- 
dressed to spirits — the form and the subject. As to 
the form, they should be compiled with clearness and 
precision, avoiding complexity. But there is another 
point not less important — the order that should pre- 
side in their arrangement. When a subject requires 
a series of questions, it is essential that they be 
put together with method, so as to flow naturally into 
each other ; the spirits then answer much more readily 
and clearly than when they are put by chance, passing 
abruptly from one object to another. For this reason 
it is always best to prepare them in advance, intercalat- 
ing those which, during a seance^ are brought out by 
circumstances. The compiling is better done with the 

386 



QUESTIONS TO SPIRITS. 387 

head quiet ; and this preparatory work is, as we have 
already said, a kind of anticipated invocation at which 
the spirit may have assisted, and be prepared to an- 
swer. It will be remarked that, very often, the spirit 
answers by anticipation to certain questions, which 
proves him to have already known them. 

The subject-matter of the question requires a still 
more serious attention, for it is often the nature of the 
request that draws forth a true or false reply ; there are 
those to which the spirits cannot or ought not to reply, 
from motives unknown to us : it is, therefore, useless 
to insist ; but what we should especially avoid are 
questions calculated to put their perspicacity to the 
proof. When a thing is, it is said they ought to know 
ijt ; but it is precisely because the thing is known to 
you, or that you have the means of verifying it for 
yourselves, that they do not give themselves the 
trouble of answering ; this suspicion annoys them, and 
nothing satisfactory is obtained. 

Have you not daily examples of this with yourselves ? 
Would superior men, who are conscious of their value, 
answer all the foolish questions calculated to subject 
them to examination like scholars? /The desire of 
making a believer of such or such a person is not, for 
spirits, a motive for satisfying a vain curiosity ; they 
know that conviction will come sooner or later, and the 
means they employ to lead to it are not always those 
you think. , Suppose a grave man, occupied with use- 
ful and serious matters, incessantly harassed by the 
puerile questions of a child, and you will have an idea 
of what the superior spirits think of all the nonsense 
with which they are credited. It does not follow that 
very useful teachings and excellent advice may not be 
obtained from spirits ; but they answer according to 



388 BOOK ON MEDIUMS. 

the knowledge they themselves possess, according to 
the interest you deserve on their part and the affection 
they have for you, and according to the end proposed 
and the usefulness they see in the thing ; but if all our 
thoughts are limited to thinking them better fitted to 
teach us of the things of this world, they cannot have 
a very profound sympathy for us ; then they make 
visits very short or very often, according to the degree 
of their imperfection, evincing their annoyance for hav- 
ing been uselessly troubled. • • 

287. Some persons think it preferable to abstain 
from asking questions, and that it is best to wait the 
teaching of the spirits without calling it forth ; that is 
an error. Spirits, certainly, give spontaneous instruc- 
tions of a very high bearing, which it would be wrong 
to neglect ; but there are explanations we should often 
await a long time were they not solicited. Without 
the questions we have asked, the Book on Spirits and 
the Book on Mediums would be still to make, or, at 
least, would have been much less complete, and a 
crowd of problems of great importance would be still 
to solve. ; Questions, far from having the least danger 
attending them, are of great utility as to instruction, 
when we know how to keep them within the prescribed 
limits. They have another advantage ; they help to 
unmask deceiving spirits, who, being more vain than 
learned, rarely undergo to their advantage the trial 
of questions of close logic, by which they are driven 
to their last intrenchments. As spirits truly superior 
have nothing to dread from such a censorship, they 
are the first to offer explanations on obscure points ; 
the others, on the contrary, fearing to meet a stronger 
party, take great care to avoid them ; thus, in general, 
' they recommend to the mediums they wish to govern, 



QUESTIONS TO SPIRITS. 389 

and to make accept their theories, to abstain from all 
controversy at the place of their teachings. 

If what we have already said in this work has been 
thoroughly understood, some idea can be formed of the 
circle in which it is best to confine the questions to be 
addressed to spirits ; yet, for greater certainty, we give» 
below the answers that have been made on the princi- 
pal subjects on which persons of slight experience are 
usually disposed to interrogate them. 

288. Questions sympathetic or antipathetic to Spirits. 

1. " Do spirits answer willingly to questions that are 
addressed to them ? " 

" That is according to the questions. Serious spirits 
always answer with pleasure to those which have for 
their end good, and the means to advance you. They 
do not listen to futile questions." 

2. " Is it sufficient that a question be serious to ob- 
tain a serious answer ? " 

" No ; that depends on the spirit who answers." 
— " But does not a serious question drive away 
trifling spirits ? " 

" It is not the question that drives away trifling spir- 
its ; it is the character of him ivJio asks it" 

3. " What are the questions especially antipathetic 
to good spirits ? " 

" All those that are useless, or are asked from a mo- 
tive of curiosity or test ; then they do not answer, but. 
withdraw." 

— " Are there any questions antipathetic to imper- 
fect spirits ? " 

" Only those that might unmask their ignorance or 
their fraud when they try to deceive ; otherwise they 



39° BOOK ON MEDIUMS. 

answer all, without troubling themselves about the 
truth." 

4. " What is to be thought of persons who see in 
spirit communications only a distraction or a pastime, 
or a means of obtaining revelations on what interests 

.them ? " 

" These persons are very pleasing to inferior spirits, 
who, like them, wish to be amused, and are content 
when they have mystified them." . 

5. "Where spirits do not answer certain questions, 
is it the effect of their own will, or, rather, that a supe- 
rior power is opposed to certain revelations ? " 

" Both ; there are things that cannot be revealed, 
and others that the spirit does not know." 

— "By strongly insisting, would the spirit end by an- 
swering ? " 

" No ; the spirit who does not wish to ^answer can 
always leave. It is, therefore, necessary to wait when 
you are told to do so ; and do not be obstinate in wish- 
ing to make us answer. To insist upon having an 
answer when we do not wish to give one, is a certain 
means of being deceived." 

6. " Can all spirits understand the questions put to 
them ? " 

" Very far from it ; the inferior spirits are incapable 
of comprehending some questions, which does not, 
however, prevent them from answering well or ill, just 
as it happens among yourselves." 

Remark. In some cases, and when the thing is use- 
ful, it frequently happens that a more enlightened spirit 
comes to the assistance of the ignorant spirit, and 
breathes to him what he ought to say. 

The contrast between the answers is easily recog- 
nized ; and, besides, the spirit often acknowledges it him- 



QUESTIONS TO SPIRITS. 39 1 

self. This happens only for spirits really ignorant, never 
for those who make a parade of false knowledge. 

289. Questions 011 the Future. 

7. " Can spirits tell us of the future ? " 

" If man should know the future, he would neglect 
the presents And there is where you always insist 
upon having a precise answer ; it is a great wrong, for 
the manifestation of spirits is not a means of divina- 
tion. If you will, absolutely, have an answer, it will 
be given to you by a foolish spirit ; we tell you so 
always." (See Book on Spirits — Knowledge of the 
Future, No. 868.) 

8. "Are there not future events sometimes spon- 
taneously and truly announced by spirits ?" 

" It may happen that the spirit may foresee things 
he thinks it useful to make known, or that he has a 
mission to make known ; but there is greater cause for 
suspecting it to be deceiving spirits, who are amusing 
themselves by making predictions. Only by taking all 
the circumstances together can we ascertain the degree 
of confidence they merit." 

9. " What kind of predictions should we most mis- 
trust ? " 

u All that have no motive of general utility. Per- 
sonal predictions may almost always be considered 
apocryphal.'' 

10. " What is the motive of spirits who announce 
spontaneously events that do not come to pass ?" 

" Most often it is to be amused by the credulity, the 
terror, or the joy they cause ; then they laugh at the 
disappointment. Yet these lying predictions have 
sometimes a more serious aim — that of putting to the 
test him to whom they are made, to see how he takes 



39 2 BOOK ON MEDIUMS. 

them, the nature of the sentiments, good or bad, they 
may awaken in him." 

Remark. Such, for instance, as the announcement 
of what might excite cupidity or ambition, the death 
of a person, or a prospective inheritance, &c. 

ii. "Why do serious spirits, when they predict an 
event, ordinarily fix no date ; is it because they cannot, 
or will not ? " 

"Both ; they may, in some cases, predict an event ; 
then it is a warning they give you. As to giving a 
precise date, often they ought not ; often, also, they 
cannot, because they do not know themselves. The 
spirit may foresee that a thing will take place, but the 
precise moment may depend on events not yet accom- 
plished, and which God alone knows. Trifling spirits, 
who make no scruple of deceiving you, indicate the 
days and the hours, without troubling themselves with 
the issue. For this reason, all circumstantial predic- 
tions should be distrusted. 

| " Once again, our mission is to make you progress ; 
we aid you as much as we can. He who asks wisdom 
of the superior spirits will never be deceived ; but do 
not believe that we lose our time listening to y#ur 
nonsense, and telling your fortunes ; we leave that to 
frivolous spirits, whom it amuses, like mischievous 
children. 

J " Providence has imposed limits to the revelations 
that may be^made to man. Serious spirits keep silence 
on everything forbidden to be made known. By in- 
sisting on an answer, .you are exposed to the impos- 
tures of inferior spirits, always ready to seize every 
occasion to lay snares for your credulity." 

Remark. Spirits see, or foresee, by induction, future 
events ; they see them fulfilled in a space of time which 



QUESTIONS TO SPIRITS. 393 

they do not measure as we do ; in order to give the 
exact date, they must identify themselves with our 
method of computing duration, which they do not 
always judge necessary ; this is often a cause of appar- 
ent error." 

12. "Are there not men endowed with a special 
faculty, which makes them foresee the future ? " 

" Yes ; those whose souls are disengaged from mat- 
ter ; then it is the spirit who sees ; and when it is use- 
ful, God permits them to reveal some things for good ; 
but there are more impostors and charlatans. This 
faculty will be more common in the future." 

13. "What must be thought of spirits who predict a 
person's death at a certain day or hour ? " 

" These are malicious jesters, — very malicious, — 
who .have no other motive than to enjoy the fears they 
cause. Never believe them." 

14. " How is it that some persons are warned by 
presentiment of the time of their death ? " 

41 Most often it is their own spirit, who knows it in 
his moments of liberty, and preserves an intuition of it 
on awakening. These persons, being prepared, are not 
frightened nor moved. They see in this separation of 
the body and soul only a change of situation, or, if you 
like better, and to be more common, the change from a 
thick coat to a silk one. The fear of death will dimm- 
ish as spirit belief is extended." 

290. Questions on Past and Future Existences. 

15. "Can the spirits acquaint us with our past 
existences ? " 

" God sometimes permits them to be revealed ac- 
cording to the end ; if for your edification and instruc- 
tion, they will be true, and in such case the revelation 



394 BOOK ON MEDIUMS. 

is almost always made spontaneously, and in a totally 
unforeseen manner ; but He never permits it to sat- 
isfy a vain curiosity." 

— "Why do some spirits never refuse to give such 
revelations ? " 

" They are bantering spirits, who amuse themselves 
at your expense. In general, you should regard as 
false, or, at least, suspicious, all revelations of this na- 
ture that have not one eminently serious and useful 
aim. Mocking spirits please themselves in flattering 
self-love, by pretended origins. There are mediums 
and believers, who accept for current coin all that is 
said on this subject, and who do not see that the ac- 
tual state of their spirit justifies in nothing the rank 
they pretend to have occupied ; a small vanity, with 
which the bantering spirits are as much amused as 
men. It would be more logical and more in conform- 
ity with the progression of beings, that they should 
ascend, not have descended ; it would be more honor- 
able to them. In order that these revelations should 
be worthy of confidence, they should have been made 
spontaneously by various mediums, strangers to each 
other, to whom they should have been ' anteriorly 
revealed : then there would be evident reason for 
believing them." 

— " If we may not know our anterior individuality, is 
it the same as to the kind of existence we have had, 
the social position we have occupied, the qualities and 
defects that have predominated in us ? " 

" No ; that may be revealed, because you may profit 
by it, for your advancement ; but in studying your 
present, you can yourselves deduce your past." (See 
Book on Spirits — Forgetfulness of the Past, No. 

39 2 -) 



QUESTIONS TO SPIRITS. 395 

1 6. " Can anything be revealed to us of our future 
existences ? " 

" No ; all that some spirits tell you on this subject is 
simply a jest, — easily understood to be so ; your future 
existence is not decreed in advance, for it will be what 
you yourself have made it, by your conduct in the 
world, and by the resolutions you will have made 
when you shall have become spirits. The less you 
have to expiate, the happier you will be ; but to know 
where and how this existence will be, is impossible, 
except in the special and rare cases of spirits who are 
on the earth only to accomplish an important mission, 
because then their way is in some sort traced in 
advance. 

291. Questions on Moral and Material Interests. 

17. " Can one ask advice of spirits ? " 

" Yes, certainly ; good spirits never refuse to aid 
those who invoke them with confidence, principally on 
what concerns the soul ; but they repulse hypocrites, 
those who seem to ask for light, and yet delight in 
darkness!' 

18. " Can the spirits give advice on things of private 
interest ? " 

"Sometimes, according to the motive. It depends, 
also, upon those to whom you address yourself. Ad- 
vice concerning your private life is given with more 
certainty by the familiar spirit, because he attaches 
himself to a person, and interests himself in what con- 
cerns him. This is the friend, the confidant of your 
most secret thoughts ; but often you tire him with 
questions so little to the purpose that he leaves you. 
It would be as absurd to ask about your private affairs 
of spirits who are strangers to you, as to address your- 



39<5 BOOK ON MEDIUMS. 

self, for that purpose, to the first person you might 
meet on your road. You should never forget that 
puerility of questions is incompatible with the superi- 
ority of the spirits. You must also take into account 
the qualities of the familiar spirit, who may be good 
or bad, according to his sympathies for the person to 
whom he attaches himself. The familiar spirit of a 
wicked man is a wicked spirit, whose advice may be 
pernicious, but who removes and yields his place to 
a better spirit if the man himself becomes better. 
Like to like." 

19. " Can the familiar spirits favor material interests 
by revelations ? " 

" They can and do sometimes, according to circum- 
stances ; but be assured that good spirits never lend 
themselves to serve cupidity. The bad will display to 
your eyes a thousand attractions, to incite it, and mys- 
tify you, at last, by deception. Be very sure, also, that 
if your lot is to undergo a certain vicissitude, your 
protecting spirits may aid you to support it with more 
resignation, may sometimes soften it ; but in the inter- 
est of your future, it is not permitted them to deliver 
you from it ; as a good father does not give to his 
child all he may desire." 

Remark. Our spirit protectors can, in many cases, 
indicate to us the better way, without, at the same 
time, leading us in a leash ; otherwise we should lose 
all initiative, and would not dare to take a step with- 
out having recourse to them, and this to the prejudice 
of our perfecting. To progress, man often has to gain 
experience at his own expense ; for this reason wise 
spirits, even while advising us, leave us to our own 
energy, as a skillful teacher does for his pupils. In the 
ordinary circumstances of life, they counsel us by in- 



QUESTIONS TO SPIRITS. 397 

spiration, and thus leave us all the merit of the good, 
as they leave us all the responsibility of the bad 
choice. It would be an abuse of the condescension 
of the familiar spirits, and a mistake as to their mis- 
sion, to question them every instant about the most 
ordinary things, as do some mediums. There are 
those who, for a yes or no, take the pencil, and ask 
advice for the most simple action. This habit denotes 
poverty of ideas ; at the same time, it is a presumption 
to suppose we have always a spirit at our command, 
having nothing else to do but to be occupied with us 
and our small interests. It will also serve to destroy 
one's own judgment, and reduce one's self to a passive 
part, profitless for the present life, and most surely 
prejudicial to future advancement. If it is childish to 
interrogate the spirits for trifling things, it is not less 
so on the part of the spirits who occupy themselves 
spontaneously with what one might call the details of 
the household : they may be good, but assuredly they 
are very terrestrial. 

20. " If a person, in dying, leaves his affairs embar- 
rassed, can one ask his spirit to aid in disentangling 
them, and can one also question him upon the real 
estate he has left, in a case where the estate may not 
be known, if such questioning be in the interests of 
justice ? " 

" You forget that death is a deliverance from the cares 
of the world ; do you think that the spirit who is happy 
in his liberty willingly returns to take up his chains, 
and occupy himself with things he no longer cares for, 
to satisfy the cupidity of those who, perhaps, are re- 
joiced at his death, in the hope that it will be profitable 
to them ? You speak of justice, but the justice is in 
cheating their covetousness ; it is the beginning of the 



39^ BOOK ON MEDIUMS. 

punishment which God reserves for their greediness 
for the goods of the world. Besides, the confusion 
which the death of a person sometimes leaves, makes 
a part of the trials of life, and it is not in the power 
of any spirit to deliver you from them, because they 
are in the decrees of God." 

Remark. The above answer will, doubtless, disap- 
point those who imagine that spirits have nothing bet- 
ter to do than to serve us as auxiliary clairvoyants, 
to guide us, not toward heaven, but on the earth. 
Another consideration comes to the support of this 
answer. If a man, during his life, has left his affairs 
in disorder from negligence, it is not likely that, after 
his death, he will take more care, for he would be 
happy to be freed from the trouble they caused him, 
and however little he may be elevated, he will attach 
less importance to them as spirit than as man. As to 
the unknown goods he may have left, he has no reason 
to interest himself for greedy heirs, who would prob- 
ably think no more of him if they did not hope to gain 
something ; and if he is still imbued with human pas- 
sions ; he may take a malign pleasure in their disap- 
pointment. If, in the interest of justice and of persons 
he loves, a spirit deems it useful to make revelations 
of this kind, he makes them spontaneously, and for 
that there is no need of being a medium, or of having 
recourse to one ; he leads to the knowledge of the 
things by apparently accidental circumstances, but 
never on a question put to him about it ; inasmuch as 
this question cannot change the trials to be suffered, 
it would rather tend to increase them, because it is 
almost always an indication of cupidity, and proves to 
the spirits that they think of him only from interested 
motives. (See No. 295.) 



QUESTIONS TO SPIRITS. 399 

292. Questions on tlic Fate of Spirits. 

21. " May we ask of spirits information of their situ- 
ation in the world of spirits ? " 

11 Yes ; and they give it willingly, when the question 
is dictated by sympathy or the desire of being useful, 
and not by curiosity." 

22. "Can spirits describe the nature of their suffer- 
ings, or their happiness ? " 

44 Perfectly ; and these revelations are of great in- 
struction for you, for they initiate you into the true 
nature of future pains and recompenses, destroying 
the false ideas you have had on this subject; they tend 
to reanimate faith and your confidence in the goodness 
of God. The good spirits are glad to describe to you 
the happiness of the chosen ; the bad can be con- 
strained to describe their sufferings to incite them to 
repentance; they sometimes find a comfort in it ; the 
unhappy pour out their complaint in the hope of com- 
passion. 

4< Do not forget that the essential, exclusive end of 
Spiritism is your advancement, and it is to attain it 
that the spirits are permitted to initiate you into the 
future life, offering you examples by which you may 
profit. The more you identify yourself with the world 
that awaits you, the less you will regret the one in 
which you now are. This is, in short, the actual end 
of the revelation." 

23. " In invoking a person whose fate is unknown, 
may we know from himself if he is still living ? " 

" Yes, if the uncertainty concerning his death is not 
a necessity, or a trial for those who are interested in 
knowing it." 



400 BOOK ON MEDIUMS. 

" IT he is dead, can he give us the circumstances of 
his death, so that they can be verified ? " 

" If he attaches any importance to it, he will do it ; 
otherwise he cares little about it." 

Remark. Experience proves that, in such case, the 
spirit is not impressed by the motives of interest there 
may be to know the circumstances of his death ;• if he 
chooses to reveal them, he does it of himself, either 
through a medium or by visions or apparitions, and 
can then give more exact indications ; if he does not 
desire it, a deceiving spirit may perfectly counterfeit 
him, and be amused by the vain search he causes. 

It frequently happens that the disappearance of a 
person, whose death cannot be officially confirmed, 
creates confusion in family affairs. It is only in very 
rare and exceptional cases that we have known the 
spirits show the way of getting at the truth, after being 
asked to do so ; if they wish to do it, doubtless- they 
can, but often it is not permitted if the embarrassments 
are trials for those who might be interested in disen- 
tangling them. 

It is, therefore, but a chimerical hope we follow, 
when we take such means of recovering an inherit- 
ance ; the most certain thing about it will be the 
money spent in the effort. 

There are not wanting spirits well disposed to flatter 
such hopes, who make no scruples of inciting to pro- 
ceedings of which one is often very happy to be re- 
lieved at the expense of a little ridicule. 

293. Questions on the Health. 

24. " Can spirits give us advice for our health ?" 
" Health is a condition necessary for the work one 
should accomplish in the world ; for this reason they 



QUESTIONS TO SPIRITS. 4° l 

willingly attend to it ; but as there are ignorant and 
learned among them, it is not proper for that, any 
more than for anything else, to address yourself to the 
first comer." 

25. " In addressing one's self to the. spirit of a med- 
ical celebrity, is one more certain of obtaining good 
advice ? " 

" Terrestrial celebrities are not infallible, and have, 
often, systematic ideas which are not always true, and 
from -which death does not immediately deliver them. 
Terrestrial science is a very small thing compared with 
celestial science ; the superior spirits alone have this 
last science ; without having names known among you, 
they may know much more than your learned men 
about everything. Science alone does not make spirits 
superior, and you would be very much astonished at 
the rank certain learned men occupy among us. The 
spirit of a learned man may not know more than 
when he was in the world, if he has not progressed as 
a spirit." 

26. " Cannot the learned, after becoming a spirit, 
recognize his scientific errors ? " 

" If he have reached a sufficiently high degree to be 
rid of his vanity, and to understand that his develop- 
ment is not complete, he recognizes and avows them 
without shame ; but if he is not sufficiently demateri- 
alized, he may" preserve some of the prejudices with 
which he was imbued in the world." 

27. " Could a doctor, by invoking those of his pa- 
tients who are dead, obtain from them some enlight- 
enment on the cause of their death, the faults he may 
have committed in the treatment, and thus acquire an 
addition to his knowledge ? " 

" He can ; and that would be very useful should he 
26 



402 BOOK ON MEDIUMS. 

have the assistance of enlightened spirits, who could 
supply the defects in the knowledge of some of the 
patients. But for that he must make this study in a 
serious and assiduous manner, with a humanitary 
design, and not as a means of easily acquiring knowl- 
edge and fortune." 

294. Questions on Inventions and Discoveries. 

28. "Can spirits guide in scientific researches and 
discoveries ? " 

" Science is the work of genius ; it must be acquired 
only by labor ; for by labor alone is man advanced on 
his road. What merit would there be if he had only 
to question the spirits in order to know everything ? 
Any simpleton could become learned at that price. 
Industry alone can give lis inventions and discoveries. 
Then there is another consideration ; everything must 
come in its time, when ideas are ripe to receive it : if 
man had this power h? would overturn the order of 
things, pushing forward fruit before its season. \ 

" God has said to man, Thou shalt draw thy nourish- 
ment from the earth by the sweat of thy face : admi- 
rable figure ! which pictures his condition here below. 
He must progress in everything by the effort of labor ; 
if we give him things already made, of what use would 
be his intelligence ? He would be like the scholar 
whose duty another person performs." 

29. " Are the ' savant ' and the inventor never assist- 
ed by spirits in their researches ? " 

" O, that is very different. When the time has come 
for a discovery, the spirits charged with its direction 
seek the man capable of conducting it to a good end, 
and inspire him with the necessary ideas, in such a 
way as to leave him all the merit of it ; for these ideas 



QUESTIONS TO SPIRITS. 4°3 

he must elaborate and work out. It is thus with all 
the grand achievements of human intelligence. The 
spirits leave each man in his sphere ; of him who is 
fit only to cultivate the earth, they will not make a 
confidant of God's secrets ; but they know how to 
draw from obscurity the man capable of seconding His 
designs. Do not allow yourselves to be carried away, 
by curiosity or ambition, into a path which is not the 
end of Spiritism, and which will lead only to the most 
ridiculous manifestations." 

Remark. A more enlightened knowledge of Spirit- 
ism has calmed the fever for discoveries which, in its 
incipiency, were expected to be reached by this means. 
It was supposed persons had only to ask of the spirits 
recipes to color the hair or to make it grow, to cure 
corns on the feet, &c. We have seen many persons 
who thought their fortunes made, and who received 
only more or less ridiculous processes for it. It is the 
same when persons desire, by the aid of spirits, to pry 
into the mysteries of the origin of things ; some spirits 
having, on such subjects, systems often worth no more 
than those of men, and which it is prudent to receive 
with the utmost reserve. 

295. Questions on Hidden Treasures. 

30. " Can spirits discover to us hidden treasures ? " 
" The superior spirits are not engaged in such mat- 
ters ; but mocking spirits often indicate treasures that 
do not exist, or can make you fancy one in a spot in a 
directly contrary direction from where it is ; and that 
has its usefulness in order to show that true fortune is 
in labor. If Providence destines hidden riches for 
some one, he will find them naturally ; otherwise 
not.'' 



404 BOOK ON MEDIUMS. 

31. "What are we to think of the belief of spirit 
guardians for hidden treasures ? " 

11 Spirits who are not dematerialized are attached to 
things." Misers who have hidden their treasures might 
still watch over and guard them after their death, and 
the trouble of seeing them carried away is one of their 
punishments, until they understand how useless they 
are to them. There are also spirits of the earth, 
charged to direct its interior transformations, who 
have been allegorically made the guardians of natural 
riches." 

Remark. The question of hidden treasures is in 
the same category as that of unknown inheritances ; 
very silly would he be who should reckon upon the 
pretended revelations that might be made to him by 
the jokers of the invisible world. We have said that 
when spirits will or can make such revelations, they 
do it spontaneously, and have no need of mediums for 
that. We give an example. A lady lost her husband, 
after thirty years of married life, and found herself on 
the brink of being expelled from her home, without 
any resource, by her step-son, to whom she had been 
as a mother. Her despair was at its height, when, 
one evening, her husband appeared to her, told her to 
follow him into his study ; there he showed her his 
writing desk, which was still under seal, and by a kind 
of second sight he "made her see its interior ; he 
pointed out a secret drawer that she had not known, 
explained to her its mechanism, and added, " I fore- 
saw what would happen, and wished to make sure of 
your comfort : in this drawer is my last will ; I have 
given you the use of this house, and a yearly income : " 
then he disappeared. W'hen the day came to .remove 
the seals, no one could open the drawer ; then the 



QUESTIONS TO SPIRITS. 405 

lady related what had happened to her. She opened 
it as her husband had told her, and there found the 
will, in terms exactly as he had mentioned. 

296. Questions on other Worlds. 

32. " What degree of confidence may we place in 
the descriptions spirits give us of the different worlds ? " 

" That depends on the degree of real advancement 
the spirits who give these descriptions may have 
reached ; for you understand that ordinary spirits are 
as incapable of, teaching you, in that respect, as an 
ignoramus in the world is to describe all the countries 
of the earth. You often ask scientific questions about 
these worlds that these spirits cannot solve : if they 
are sincere, they speak according to their personal 
ideas ; if they are trifling spirits, they amuse them- 
selves by giving you absurd and fantastic descriptions ; 
inasmuch as these spirits, who are not deprived of 
imagination in the wandering state, any more than 
on earth, draw on this faculty for the recital of many 
things that have no reality. Yet, there is no absolute 
impossibility of having some enlightenment on these 
worlds ; good spirits are even pleased in describing to 
you those who inhabit them, in order to serve as in- 
struction and for your advancement, and to induce you 
to follow the road that will lead you thither ; it is a 
means of fixing your ideas of the future, so as not to 
leave you with a vague impression." 

" What certainty can we have of the exactness of 
these descriptions ? " 

" The best is the agreement between them ; but 
remember, they have your moral advancement for 
their object, and that, consequently, it is on the moral 
state of the inhabitants you may receive the best 



406 BOOK ON MEDIUMS. 

teachings, and not on their physical or geological state. 
With your actual knowledge you could not even com- 
prehend it ; its study would not serve your progress 
here below, and you will have every means of making 
it when you are there." 

Remark. Questions on the physical constitution 
and astronomical elements of the worlds enter into 
the order of scientific researches, of which the spirits 
ought not to spare you the trouble ; otherwise an 
astronomer would find it very convenient to have them 
make his calculations, which, doubtless, he would not 
hesitate to do. If spirits could, by revelation, spare 
the labor of a discovery, it is probable that they would 
do so in favor of a " savant " modest enough to avow 
openly the source, rather than to allow those to profit 
by it who deny them, and for whose self-love, on the 
contrary, they often contrive deceptions. 



Chapter XXVII. 
CONTRADICTIONS AND MYSTIFICATIONS. 

Of Contradictions. 

297. The adversaries of Spiritism do not fail to ob- 
ject that its believers do not agree among themselves ; 
that all do not partake the same beliefs ; in fact, that 
they contradict each other. If, they say, the teach- 
ings are given to you by the spirits, how is it that they 
are not identical ? Nothing but a serious and profound 
study of the science can reduce this argument to its 
just value. 

Let us hasten to say, first, that these contradictions, 
of which some persons make great account, are in gen- 
eral more apparent than real ; that they more often 
pertain to the superficies than to the depth of the 
thing, and, consequently, are unimportant. The con- 
tradictions proceed from two sources, men and spirits. 

298. The contradictions of human origin have been 
sufficiently explained in the chapter on Systems, No. 
36, to which we refer our readers. Every one will un- 
derstand that, in the beginning, when the observations 
were still incomplete, divergent opinions arose on the 
causes and the consequences of the spirit phenomena, 
three quarters of which opinions have fallen before a 
more serious and searching study. With very few 
exceptions, and aside from those persons who do not 
easily give up ideas they have embraced, or to which 

407 



40S BOOK ON MEDIUMS. 

they have given birth, it may be said that, at present, 
there is unity among the immense majority of spiritists, 
at least as to general principles, if not in insignificant 
details. 

299. In order to comprehend the cause and the 
value of the contradictions of spirit origin, one must 
become identified with the nature of the invisible 
world, and have studied it under every aspect. At 
first sight, it may seem astonishing that the spirits do 
not all think the same ; but that cannot surprise any 
one who will consider the infinite number of degrees 
that must be passed through before attaining , the 
height of the scale. To suppose them to have an 
equal appreciation of things would be to suppose them 
all at the same level ; to think they should all see cor- 
rectly would be to admit that they have all reached 
perfection, which is not and cannot be, if it be remem- 
bered that they are but human beings stripped of the 
corporeal envelope. Spirits of every rank being able 
to manifest themselves, the result is, that their com- 
munications bear. the seal of their ignorance or their 
knowledge, of their moral inferiority or superiority. 
The instructions we have given are to enable the true 
to be distinguished from the false, the good from the 
bad. 

It must not be forgotten that among spirits, as 
among men, there are false and half-learned scientists, 
haughty and presumptuous spirits, and systematists. 
As it is given only to the perfected spirits to know 
everything, there are for others, as well as for us, mys- 
teries which they explain in their own way, according 
to their ideas, and on which they may have opinions 
more or less correct, which from self-love they desire 
to have prevail, and which they like to put forth in 



CONTRA DICTIONS AND MYSTIF1 CATIONS. 409 

their communications. The wrong is, that some of 
their interpreters have too lightly embraced opinions 
contrary to good sense, and of which the authors 
should be made responsible. Thus, the contradic- 
tions of spirit origin have no cause but the diversity 
of intelligence, knowledge, judgment, and morality of 
spirits who are, as yet, unfitted to know everything, or 
to comprehend everything. (See Book on Spirits. 
Introduction, § XIII. ; Conclusion, § IX.) 

300. Some persons will say, Of what use are the 
teachings of the spirits if they offer to us no greater 
certainty than human teachings ? The answer is easy : 
We do not accept the teachings of all men with equal 
confidence, and between two doctrines we give the 
preference to that whose author seems to us most en- 
lightened, most capable, most judicious, least accessible 
to passion ; we must act the same with the spirits. 

If in the number there are some who are not above 
humanity, there are many who are far beyond it ; and 
these could give us instructions, we should seek in 
vain among the most learned men. We must dis- 
tinguish them from the rabble of inferior spirits, and 
a profound knowledge of Spiritism will certainly lead 
us to this distinction. 

But even these instructions are limited, and if it is 
not given to spirits to know everything, for still greater 
reason should it be the same with men. Thus, there 
are things on which they are questioned in vain, either 
that it is forbidden to reveal them, or because they are 
themselves ignorant of them, and could give us only 
their personal opinion ; but these very personal opin- 
ions are what vain spirits give as absolute truths. It 
is especially on what should remain hidden, as the 
future, and the principle of things, that they insist the 



4IO BOOK ON MEDIUMS. 

most, in order to appear to be in the secrets of God ; 
so it is on these points there are the most contradic- 
tions. (See the preceding chapter.) 

301. The following answers were given by spirits to 
questions relative to contradictions : — 

1. "Can the same spirit, communicating to two dif- 
ferent circles, transmit to them contradictory answers 
on the same subject ? " 

11 If the two circles differ in opinions and thoughts, 
the answer might reach them travestied, because they 
are under the influence of different columns of spirits : 
it is not the answer that is contradictory ; it is the 
manner in which it is rendered." 

2. " We understand that an answer might be altered ; 
but when the qualities of the medium exclude all idea 
of bad influence, how does it happen that superior 
spirits hold a different and contradictory language on 
the same subject with persons perfectly serious ? " 

" The really superior spirits never contradict them- 
selves, and their language is always the same with the 
same persons. It may be different according to the 
persons and places ; but it is necessary to pay atten- 
tion to this — the contradiction is often only apparent ; 
more in the words than in the thought ; for on reflec- 
tion it will be found that the fundamental idea is the 
same. Then the same spirit may answer differently 
on the same question, according to the degree of .per- 
fection of those who invoke him, for it is not always 
good that all should have the same answer, while they 
are not as advanced. It is exactly as if a child and a 
• savant ' should ask you the same question ; surely you 
would answer to each in such a way as to be compre- 
hended, and to satisfy them ; the answer, though differ- 
ent, would always have the same groundwork." 



CONTRADICTIONS AND MYSTIFICATIONS. 411 

3. " From what motive do serious spirits seem to 
agree with ideas and prejudices of some persons, while 
in others they assail the same ? " 

" It is necessary that we make ourselves understood. 
If a person has a very confirmed conviction on a doc- 
trine even false, we must turn him from this convic- 
tion, but little by little ; for this reason we often use 
his terms, and appear to partake of his ideas, in order 
that he may not be suddenly disconcerted, and cease 
to allow us to instruct him. Besides, it is not good to 
shock prejudices too abruptly ; it might be the-means 
of not being listened to : for this reason the spirits 
often speak in the sense of the opinion of those who 
hear them, in order to lead them little by little to the 
truth. They appropriate the language of the persons, 
as you would do yourself, were you a somewhat skillful 
orator ; thus they would not speak to a Chinese or to 
a Mohammedan, as they would to a Frenchman or to a 
Christian, for they would be sure to be repulsed. 

" You must not take as a contradiction what is often 
but a skillful elaboration of the truth. All spirits have 
their tasks marked out by God ; they accomplish them 
in the conditions He judges right for the good of those 
who receive their communications." 

4. " Even apparent contradictions might engender 
doubts in the spirit of some persons ; by what means 
can we know the truth ? " 

" To discern errors from truth, the answers must be 
examined thoroughly, and meditated long and serious- 
ly ; it is an entire study. Time is necessary for this, as 
for all other studies. 

" Study, compare, examine thoroughly ; we tell you 
this constantly ; knowledge of the truth is at this price. 
How do you expect to reach the truth when you inter- 



4 J 2 BOOK ON MEDIUMS. 

pret everything after your own narrow ideas, which 
you take for great ones ? But the day is not far dis- 
tant when the teachings of the spirits will be every- 
where uniform in the details, as in the fundamentals. 
Their mission is to destroy error, but that can come 
only by degrees." 

5. "There are persons who have neither time nor 
capacity for a serious and thorough study, and who 
accept what is taught them without examination. Is 
there no danger that they may thus give credence to 
error ? " 

" Let them practice good and do no evil ; that is the 
essential thing ; for that there are not two doctrines. 
Good is always good, whether it be done in the name/ 
of Allah or Jehovah, for there is only one God for the 
universe." 

6. " How can spirits, who appear to be developed 
in intelligence, have ideas evidently false on certain 
things ? " 

" They have their doctrine. Those who are not suf- 
ficiently advanced, but who think they are, take their 
own ideas of the truth. It is the same among you." 

7. " What are we to think of that doctrine which 
says that only one spirit can communicate, and that 
one is God or Jesus ? " 

" The spirit who teaches that is one who desires to 
govern ; for that reason he wants to have it believed 
that he is alone ; but the wretch who dare take the 
name of God will bitterly expiate his pride. As to 
these doctrines, they refute themselves, because they 
are in contradiction to the most proved facts ; they do 
not deserve serious examination, for they have no root. 

" Reason tells you that good proceeds from a good 
source, and bad from an evil one : why should you de- 



CONTRADICTIONS AND MYSTIFICATIONS. 413 

sire a good tree to bring forth evil fruit ? Did you 
ever gather grapes from an apple tree ? The diversity 
of the communications is the most patent proof of the 
diversity of their origin. 

" Besides, the spirits who pretend that they alone 
communicate forget to say why the others cannot. 
Their pretension is the negation of the most beauti- 
ful and consoling facts of Spiritism — the relations of 
the visible and invisible worlds, of mankind with the 
beings dear to them, and who would otherwise be lost 
to them without return. These relations identify man 
with his future, and detach him from the material 
world ; suppress them, he is again plunged into the 
doubt that makes his torment — given food for his 
egotism. 

" In examining with care the doctrines of these spir- 
its, we see, at every step, unjustifiable contradictions, 
the traces of their ignorance of the most evident 
thing, and, consequently, the certain signs of their in- 
feriority. Spirit of Truth." 

8. " Of all the contradictions we observe in the com- 
munications of spirits, one of the most striking is that 
relating to re-incarnation. If re-incarnation is a neces- 
sity of spirit life, how is it that all the spirits do not 
teach it ? " 

" Do you not know that there are spirits whose ideas 
are limited to the present, as among many men of the 
earth ? They believe that what is for them must last 
forever ; they do not see beyond the circle of their 
perceptions, and trouble themselves neither about 
whence they come, nor whither they go ; and yet they 
must undergo the law of necessity. Re-incarnation 
is, for them, a law of necessity, of which they will not 
think until it comes ; they know that the spirit pro- 



414 BOOK ON MEDIUMS. 

grosses, but how is for them a problem. Then, if you 
ask it of them, they will talk to you of the seven 
heavens, one above the other, like stagings : there are 
some, even, who will talk of the sphere of fire, the 
sphere of stars, then the city of flowers, and the city 
of the chosen." 

9. "We can easily imagine that spirits but little 
advanced would not comprehend this question ; but 
then, how is it that spirits of a notoriously moral and 
intellectual inferiority speak spontaneously of their 
different existences, and of their desire to be re-incar- 
nated, to make amends for their past ? " 

" There are many things occurring in the world of 
spirits difficult for you to comprehend. Have you not 
among you persons very ignorant on some things, and 
enlightened on others ; persons who have more judg* 
ment than instruction, and others who have more 
instruction than judgment ? Do you not know, also, 
that some spirits are pleased to keep men in ignorance, 
while pretending to instruct them, profiting by the 
ease with which their words gain credit ? They may 
seduce those who do not go to the bottom of things, 
but when they are pressed to extremity by reasonings, 
they cannot long sustain their role. 

" Notice, especially, the prudence with which the 
spirits in general promulgate the truth ; a too vivid and 
too sudden light dazzles without illuminating. They 
might, in certain cases, consider it useful to spread it 
only gradually, according to the times, the places, and 
the persons. Moses did not teach all that the Christ 
taught, and the Christ himself said many things the 
understanding of which was reserved for future gen- 
erations. You speak of re-incarnation, and are aston- 
ished that this principle has not been taught in certain 



CONTRADICTIONS AND MYSTIFICATIONS. 415 

countries ; but remember, that in a country where the 
prejudice of color reigns supreme, where slavery is 
rooted in the manners, they would have rejected 
Spiritism, if only for that it proclaimed re-incarnation, 
for the idea that he who is master may become a 
slave, and the reverse, would have appeared monstrous. 
Was it not better that the general principle should be 
first accepted, safe, later, to bring its consequences ? 
O, mankind ! how short-sighted to judge the designs 
of God ! Know that nothing can be done without His 
permission, and without a motive which, very often, 
you cannot penetrate. 

" I have told you that unity would come in the spirit 
belief; take it as a certainty that it will come, and 
that the disagreements, already deeply-seated, will be 
effaced, little by little, as men are enlightened, and 
will disappear completely ; for such is the will of God, 
against which error cannot prevail. 

" Spirit of Truth." 

io. " Will not the erroneous doctrines that some 
spirits teach have the effect of retarding the progress 
of true science ? " 

" You would have everything without trouble : under- 
stand that there is no field where weeds will not grow 
for the laborer to root out. These erroneous doc- 
trines are a consequence of the inferiority of your 
world ; if men were perfect, they would accept only 
the true ; errors are like false stones, which an experi- 
enced eye alone can distinguish ; you need an appren- 
ticeship to distinguish the true from the false : well, 
these false doctrines are useful in exercising you to 
distinguish truth from error." 

— "Are not those who adopt the error retarded in 
their progress ? " 



4l6 __ BOOK ON MEDIUMS. 

" If they adopt error, it is because they are not 
sufficiently advanced to comprehend truth." 

302. "While awaiting the coming of unity, each 
person believes he himself has the truth, and main- 
tains that he alone is in the true ; an illusioji that does 
not fail to call to him deceiving spirits : on what 
can an impartial and disinterested man base his 
judgment ? " 

" The purest light is obscured by no cloud ; the 
diamond without flaw is most valuable : judge, then, 
the spirits by the purity of their teachings. Unity 
will come from that side where good has never been 
mingled with bad ; to that side man will rally by the 
law of events, for they will judge that there is the 
truth. Remark, besides, that the fundamental princi- 
ples are everywhere the same, and should unite you in 
a common thought — the love of God and the practice 
of good. Whatever may be the mode of progression 
supposed for souls, the final end is the same, and the 
means of attaining it is also the same — do good ; and 
there are not two methods of doing it. 

" Should there arise capital differences as to the 
principle, even, of doctrine, you have a certain rule 
for valuing them — the following : The best doctrine is 
that which best satisfies the heart and the reason, and 
which contains the most elements to lead men to good ; 
it is, I assure you, the one that will prevail. 

" Spirit of Truth." 

Remark. The contradictions that present them- 
selves in spirit communications may arise from the 
following causes : the ignorance of some spirits ; the 
deceptions of the inferior spirits, who, either from 
malice or mischief, say the very contrary from what 
the spirit whose name they have usurped has already 






CONTRADICTIONS AND MYSTIFICATIONS, 4*7 

said elsewhere : the will of the spirit, who talks accord- 
ing to the times, the places, and persons, and consid- 
ers it useful not to say everything to everybody ; the 
insufficiency of human language to express the things 
of the incorporeal world ; the insufficiency of the means 
of communication which do not always permit the 
spirit to render his whole thought ; finally, to the in- 
terpretation each one may give of a word or an expla- 
nation, according to his ideas, his prejudices, or the 
point of view from which he sees the thing. Study, 
observation, experience, and the abnegation of all 
sentiment of self-love, alone can teach us to distinguish 
these different shades. 

Of Mystifications. 

303. If it be disagreeable to be deceived, it is still 
more so to be mystified ; and it is one of the dangers 
from which it is easiest to be preserved. The means 
of unmasking the tricks of deceiving spirits are shown 
by all the preceding instructions ; for that reason we 
say but little. We give the answers of spirits on the 
subject : — 

1. "Mystifications are among the greatest disagreea- 
bles in the practice of Spiritism : is there any way to 
,be preserved from them ? " 

" It seems to me you can find the answer in all you 
have been taught. Yes, certainly, there is a very 
simple means ; it is, not to ask of Spiritism more than 
it can or ought to give you ; its end is the moral 
amelioration of humanity ; so long as you depart not 
from that, you will never be deceived, because there 
are not two methods of comprehending true morality, 
which every man of good sense will admit. 

" The spirits come to instruct and guide you into the 
27 



41 S BOOK ON MEDIUMS. 

way of good, and not into that of honors and fortune, 
or to serve your mean passions. If nothing trifling is 
ever asked of them, or nothing beyond their attributes, 
no foothold is given to deceiving spirits ; from whence 
you may conclude, that he who is mystified has only 
what he deserves. 

u The r.dle of the spirits is not to teach you about 
the things of this world, but to guide you surely in 
what may be useful to you in the other. When they 
talk to you of things here below, it is because they 
judge it to be necessary, but not on your asking. If 
you look upon spirits only as supplying the place of 
diviners or sorcerers, you will surely be deceived. 

" If men had but to ask the spirits in order to know 
everything, they would no longer have their free-will, 
and would turn aside from the path marked out by 
God for humanity. / Man should act for himself ; God 
does not send the spirits to smooth the road of material 
life, but to prepare that of the future."" 

"But there are persons who ask nothing, and who 
are unw r orthily deceived by spirits who come sponta- 
neously, without being called." 

" If they ask nothing, they allow themselves to tell 
what happens to them all the same. If they meet 
with reserve and distrust all that is not the essential • 
object of Spiritism, trifling spirits will not so easily 
take them for dupes." 

2. " Why does God permit sincere persons, those 
who accept Spiritism sincerely, to be mystified ? May 
not that shake their belief?" 

" If it shake their belief, it must be because their 
faith is not very solid : those who renounce Spiritism 
from a simple disappointment would prove that they 
do not understand it, and do not belong to the serious 



CONTRADICTIONS AND MYSTIFICATIONS. 419 

party. God permits mystifications to test the perse- 
verance of true believers, and to puniuh those who 
make it an object of amusement. 

" Spirit of Truth." 

Remark. The turnings and doublings of the mysti- 
fying spirits sometimes surpass anything that can be 
imagined ; the art with which they draw up their 
batteries and arrange their means of persuading would 
be a curiosity, were it always only for innocent pleasan- 
tries ; but these mystifications may have disagreeable 
consequences for those who are not on their guard : 
we are happy that we have been able, in time, to open 
the eyes of some persons who have asked our advice, 
and to have spared them from ridiculous and compro- 
mising actions. Among the means these spirits em- 
ploy, we must place in the front rank, as being most 
frequent, those which have for their aim to tempt 
cupidity, such as the revelation of pretended hidden 
treasures, the announcement of inheritances, or other 
sources of fortune. 

At first sight we ought especially to suspect all pre- 
dictions for a fixed time, as well as all precise indica- 
tions touching material interests ; to beware of every 
step prescribed or advised by spirits when the motive 
is not eminently rational ; never to allow ourselves to 
be dazzled by the names they take to give an appear- 
ance of truth to their words ; to mistrust bold scientific 
theories and systems ; anything, in short, foreign to 
the true mora) end of the manifestations. We could 
fill a volume with the history of all the strange mysti- 
fications that have come to our knowledge. 



Chapter XXVIII. 
CHARLATANISM AND JUGGLERY. 

Self-interested Mediums. — Spirit Frauds. 

Self -interested Mediums. 

304. As everything can become a subject for mak- 
ing capital, it is not astonishing that persons should 
wish to make capital out of the spirits ; it remains to 
be seen how they will take the thing, if such a specu- 
lation should be introduced. We will say, first, that 
nothing lends greater aid to charlatanism and jug- 
glery than such doings. If we see false somnambu- 
lists, still oftener do we see false mediums ; and this 
reason alone should induce distrust. Disinterested- 
ness, on the contrary, is the most peremptory answer 
to those who see nothing in the facts but a skillful 
maneuver. There is no disinterested charlatanism. 
What motive could persons have for using deception 
without profit ? still more, when their proved honor 
places them above suspicion ? 

If the gain a medium may draw from his faculty 
may be an object of suspicion, this would not be a 
proof that the suspicion is well founded ; he might 
have a real aptitude, and act in perfect sincerity, while 
making it pay : let us see if, in this case, we can rea- 
sonably expect a satisfactory result. 

305. If all that we have said of the conditions neces- 
sary to serve as interpreter to good spirits ; of the num- 

420 



CHARLATANISM AND JUGGLERY. 42 1 

beilcss causes that may repel them ; of the circum- 
stances, independent of their will, which are often an 
obstacle to their coming ; of all the moral conditions 
that may exercise an influence over the communica- 
tions, — if all this has been thoroughly comprehended, 
how can it be supposed that a spirit, however little 
elevated, can be, at all hours of the day, at the orders 
of a director of seaiices, and subject to his require- 
ments to satisfy the curiosity of the first comer ? 

We know the aversion of the spirits for everything 
that savors of cupidity and egotism, the few cases in 
which they help in material things ; and yet they are 
expected to assist in making money by their presence ! 
The very thought is repugnant, and one must know 
very little of the spirit world to believe that this may 
be. But, as trifling spirits are less scrupulous, and 
only seek occasion to amuse themselves at our ex- 
pense, it results that if persons are not mystified by a 
false medium, there is every chance of their being so 
by such spirits. These reflections alone will show the 
measure of the degree of confidence that should be 
given to communications of this kind. For the rest, 
why employ paid mediums, when now, if a person has 
not the faculty himself, he can surely find it in his 
family or among his friends and acquaintances ? 

306. Interested mediums are not the only ones who 
may exact a fixed payment ; self-interest is not always 
seen in the hope of a material gain, but also in ambi- 
tious views of every kind on which personal hopes 
may be founded ; that again is a trait on which mock- 
ing spirits know very well how to seize, and how to 
profit by, with an address and skill truly remarkable, — 
rocking to sleep by deceitful illusions those who place 
themselves under their control. To recapitulate : me- 



422 BOOK ON MEDIUMS. 

diumship is a faculty given for good, and good spirits 
withdraw from every one who would make it a step- 
ping-stone for aught that does not answer to the views 
of Providence. Egotism is the sore spot in the social 
system ; the good spirits combat it, and it cannot be 
supposed that they come to serve it. This is so ra- 
tional that it would be useless to insist further on this 
point. 

307. Mediums for physical effects are not in the 
same category ; these effects are usually produced by 
less scrupulous, inferior spirits. We do not say that 
these spirits may necessarily be bad : one can be a 
porter and a very honest man ; a medium of this cat- 
egory, who would make money of his faculty, might 
have one who would help him without repugnance ; 
but here again is another danger. The medium for 
physical effects has received his faculty no more for 
his pleasure than has the medium for intelligent com- 
munications : it has been given to him on condition 
that he make a good use of it ; and if he abuse it, it 
will be withdrawn or turned to his detriment, for, per- 
emptorily, the inferior are under the control of the 
superior spirits. 

The inferior spirits like well to mystify, but they do 
not like to be mystified ; if they lend themselves will- 
ingly to jesting, to things for curiosity, because they 
like amusement, they no more than others like to be 
used for money-making or selfish views ; and they prove 
at every instant that they have their will ; that they act 
when and how seems good to them, so that the medi- 
um for physical effects is still less sure of the regularity 
of the manifestations than the writing medium. To 
pretend to produce them at fixed days and hours would 
be a proof of the most profound ignorance. What, 



CHARLATANISM AND JUGGLERY. 4 2 3 

then, will be done to earn his money ? Simulate the 
phenomena : this is what happens not only with those 
who make it a regular business, but even with persons 
apparently simple, who find this easier and more 
agreeable than to work. \{ the spirit does not give, 
they supply it : imagination is so fertile when money 
is in question ! Self-interest being a legitimate motive 
of suspieion, it gives the right for rigorous examina- 
tion, and none can be offended by it without justifying 
suspicions. But as far as suspicion is legitimate in 
such case, just so far is it offensive toward honorable 
and disinterested persons. 

308. The medianimic faculty, even restricted to the 
limit- of physical manifestations, has not been given to 
make a parade on the platform, and whoever pretends 
to have at his orders spirits, to exhibit in public, may 
justly be suspected of charlatanism or jugglery more 
or less skillful. Let this be held for truth, every time 
an announcement of pretended seances of Spiritism or 
Spiritualism is made, wherever the place ; and let 
every one remember the right he purchases with his 
entrance. 

From all that precedes we conclude that the most 
absolute disinterestedness is the best guarantee against 
charlatanism ; if it does not always insure the good- 
ness of intelligent communications, it takes from bad 
spirits a powerful means of action, and silences de- 
tractors. 

309. There remains what may be called amateur 
jugglery ; that is, innocent frauds of mischievous jest- 
ers. They may doubtless practice it, by way of pas- 
time, in trifling and frivolous circles, but not in serious 
assemblies, where only serious persons are admitted. 
A person may please himself by a momentary mysti- 



424 BOOK ON MEDIUMS. 

fication, but he must be endowed with singular pa- 
tience to play this part for months and years, and 
each time for several consecutive hours. Interest of 
some kind can alone give this perseverance ; and this 
interest, we repeat, makes everything suspicious. 

310. It will, perhaps, be said, that a medium who 
gives his time to the public, in the interest of the 
thing, cannot give it for nothing ; for he must live. 
But is it in the interest of the thing, or in his own, 
that he gives it ? and is it not rather because he sees 
in it a lucrative business ? You can always find de- 
voted people at that price. Has he no other industry 
at his disposal ? Let us not forget that spirits, what- 
ever may be their superiority or inferiority, are the 
souls of the dead ; and when morality and religion 
make it a duty to respect their remains, the obligation 
is still greater to respect their spirits. 

What would be said of one who should take a corpse 
from the tomb to exhibit it for money, because there 
might be something about it to arouse curiosity ? 

Is it less disrespectful to exhibit the spirit than the 
body, under the pretext that it is curious to see a 
spirit act ? It is also to be remarked that the price of 
seats is according to the wonders they can perform, 
a,nd the attraction of the spectacle. Surely, during 
his life, had he been a comedian, he could hardly 
have supposed that, after his death, he would find a 
manager who would make him play comedy gratis for 
said manager's own profit. 

It must not be forgotten that physical as well as in- 
telligent manifestations are permitted by God only for 
our instruction. 

311. These moral considerations aside, we will not 
aver that there cannot be interested mediums, honora- 



CHARLATANISM AND JUGGLERY. 425 

ble and conscientious, because there are honest men 
in all trades ; we speak only of the abuse : but it will 
be readily agreed that there is more reason for the 
abuse in paid mediums, than with those who, regard- 
ing their faculty as a favor, employ it only to render 
a service. 

The degree of confidence or mistrust that may be 
given to a paid medium depends entirely upon the 
esteem his character and morality may command, in- 
dependent of circumstances. The medium who, with 
an eminently serious and profitable aim, would be pre- 
vented from utilizing his time in any other way, and 
for that reason ex otic rated, must not be confounded 
with the speculating medium, him who, from premedi- 
tated design, would make a trade of his mediumship. 
According to tJie motive and the end, the spirits could 
condemn, absolve, or even favor ; they judge the in- 
tention rather than the material fact. 

312. Somnambulists who utilize their faculty in a 
lucrative manner are not in the same case. Though 
this may be subject to abuse, and disinterestedness be 
a greater guarantee of sincerity, the position is. differ- 
ent, as it is their own spirit that acts ; it is, conse- 
quently, always at their disposal, and, in reality, they 
simply make money of themselves, because they are 
free to dispose of their person as they, understand it, 
while speculating mediums use the souls of the dead. 
(See No. 172, Somnambulistic Mediums.) 

313. We are fully aware that our severity in respect 
to interested mediums will arouse against us all those 
who make money, or may be tempted to make money, 
by this new trade ; and we shall make bitter enemies 
of them, as well as of their friends, who will naturally 
take up their cause ; we console ourselves that the 



426 BOOK ON MEDIUMS, 

merchants whom Jesus drove from the temple could 
not have regarded him with a favorable eye. We have 
also against us those who do not see the thing with 
the same gravity ; yet we believe we have a right to 
our opinion and to express it : we force no one to 
adopt it. If an immense majority agree with us, it is, 
apparently, because they find it just ; for we see not, 
indeed, how it can be proved that there are not more 
good chances for frauds and abuses in speculation than 
in disinterestedness. As to ourselves, if our writings 
have tended to cast discredit on interested medium- 
ship in France and in other countries, we believe it 
will not be one of the least services they will have ren- 
dered to serious Spiritism. 

Spirit Frauds. 

314. Those who do not admit the reality of the 
physical manifestations generally attribute the effects 
produced to fraud. They base their opinion on the 
fact that skillful jugglers do things that appear like 
prodigies when we do not know their secrets ; whence 
they conclude that mediums are only another kind of 
sharpers. We have already refuted this argument, or, 
rather, this opinion, principally in our articles on Mr. 
Home, and in the Nos. of the Review of January and 
February, 1858 ; we shall, therefore, say but a few 
words before speaking of a more serious thing. 

It is, besides, a consideration that will not escape 
any one who reflects a little. There are, no doubt, 
marvelously skiLful prestidigitators, but they are rare. 
If all mediums practice juggling, it must be conceded 
that the art has made unheard-of progress in a short 
time, and become suddenly very common ; as it is 



CHARLATANISM AXD JUGGLERY. 427 

found innate with persons who scarecly suspect it : 
even with children. 

Even as there are quacks who sell drugs in public 
places, so there are mediums who, without going to 
public places, betray confidence : must it follow that 
all doctors are quacks, and that the medical corps is, 
for that reason, unworthy of consideration ? Because 
there are persons who sell adulterations for wine, does 
it follow that all wine merchants are adulterators of 
wine, and that there is none pure ? Everything is 
abused, even the most respectable things, and it may 
be said that fraud also has its genius. But fraud 
always has a motive, some material interest : where 
there is nothing to gain, there is no interest in deceiv- 
ing. So we say, apropos to mercenary mediums, that 
the best of all guarantees is absolute disinterestedness. 

315. Of all the spirit phenomena, those which most 
lend themselves to fraud are physical phenomena, from 
motives it is useful to take into consideration. First, 
because, addressing themselves more to the eyes than 
to the intelligence, they are those that jugglery can 
most easily imitate. Secondly, that, awaking curiosity 
more than the others, they are more suited to attract 
the crowd, and are, consequently, more productive. 
In this double point of view, charlatans have every 
interest in simulating them : the spectators, mostly 
strangers to the science, seek them usually more as an 
amusement than as a serious instruction ; and every 
one knows that what amuses pays better than what 
instructs. But set that aside, there is another motive 
not less decided. If juggling can imitate material 
effects, for which only address is needed, we have not, 
as yet, known it to possess the gift of improvisation, 
which requires a degree of intelligence not very com- 



428 BOOK ON MEDIUMS. 

mon, neither the gift of producing those beautiful and 
sublime dictations, often so apropos, which the spirits 
give in their communications. This recalls to us the 
following fact : — 

A literary man, quite well known, came, one day, to 
see us, and told us that he was a very good intuitive 
writing medium, and that he would put himself at the 
disposal of the Spirit Society. As we were accustomed 
to admit into the society only mediums whose faculties 
were known to us, we requested him to come and give 
proofs in a special reunion. He came ; several ex- 
perienced mediums gave dissertations and answers of 
remarkable precision on questions proposed and sub- 
jects unknown to them. When this gentleman's turn 
came, he wrote some insignificant words, said he was 
indisposed that day, and since then we have never seen 
him : he doubtless found that the role of medium for 
intelligent effects was more difficult to play than he 
had supposed. 

316. In everything, those most easily deceived are 
those not of the trade ; it is the same with Spiritism ; 
those who know nothing of it are most easily deceived 
by appearances ; while a previous attentive study in- 
itiates them, not only into the cause of the phenom- 
ena, but into the normal conditions under which they 
can be produced, and furnishes them also with the 
means of detecting fraud, should it exist. 

317. Deceiving mediums are stigmatized as they 
deserve in the following letter in the Review of Au- 
gust, 1 86 1 : — 

" Paris, July 21, 1S61. 

" Sir : One may disagree on certain points, and 
agree on others. I have just read, page 213 of the 
last number of your journal, reflections on frauds in 



CHARLATANISM AND JUGGLERY. 429 

spiritualist (or spiritist) experiments, to which I am 
happy to give my entire assent. There all differences 
in matters of theory or doctrine disappear as by en- 
chantment. 

M I am not, perhaps, as severe as you in regard to 
mediums who, in a worthy and suitable way, accept a 
remuneration as indemnity for the time they devote to 
experiments often long and fatiguing ; but I am quite 
as much so — and one cannot be too much — in re- 
gard to those who, in such cases, supply, on occasion, 
by trickery and fraud, the absence or insufficiency of 
the results promised and expected. (See No. 311.) 

"To mingle the false with the true, when phenom- 
ena obtained through the intervention of spirits is in 
question, is wholly infamous, and there must be an 
utter obliteration of all moral sense with the medium 
who can do so without scruple. As you have so well 
observed, it is casting- discredit upon the cause in the 
minds of the undecided } to find it mixed with fraud. I 
would add that it is compromising in the most deplora- 
ble manner the honorable men who give to mediums 
the disinterested support of their knowledge and their 
light, who are guarantees of their sincerity, and in one 
way their patrons ; it is committing a veritable crime 
against them. 

" Every medium convicted of fraudulent maneuvers, 
taken, to use a common expression, with his hand in 
the bag, deserves to be ostracized by all spiritualists 
and spiritists, for whom it should be a rigorous duty to 
unmask them, and send them adrift. 

" If you choose, sir, to insert these few lines in your 
Journal, they are at your service. 
" I am, &c, 

" Matthew ." 



430 BOOK ON MEDIUMS. 

318. All spirit phenomena are not equally easy to 
imitate, and there are those that evidently defy all the 
skill of practiced jugglers ; such are, especially, the 
movements of objects without contact, the suspension 
of heavy bodies in space, blows struck on different 
sides, apparitions, &c, without employing helpers and 
companions ; therefore, we say, what should be done 
in such cases is, to observe attentively the circum- 
stances, and particularly take into account the char- 
acter and position of the persons, the motive, and the 
interest they may have in deceiving ; that is the best 
of all censorship, for these are the circumstances that 
destroy all cause for suspicion. We think, then, on 
principle, it is necessary to beware of any one what- 
ever who makes of these phenomena a spectacle, or 
an object of curiosity or amusement, and who pretends 
to produce them at will or at a given place, as we have 
already explained. We cannot too often repeat that 
the occult intelligences, who manifest themselves to us, 
have their susceptibilities, and will prove to us that 
they have their free will, and are not subjected to our 
caprices. (No. 1%) 

It will suffice to mention some subterfuges em- 
ployed, or that it is possible to employ, in certain 
cases, to warn sincere observers against fraud. As to 
persons who persist in judging without studying, it 
would be labor lost to seek to convince them. 

319. One of the most ordinary phenomena is that 
of raps in the very substance of the wood, with or 
without movement of the table or other object used ; 
this effect is one cf the easiest to imitate, either by 
contact of the feet, or by calling out little crackings 
in the furniture ; bat there is a special little stratagem 
that may be exposed. It suffices to rest the two hands 



CHARLATANISM AND JUGGLERY. 431 

flat on the table, near enough for the thumb nails to 
rest strongly against each other ; then, by a muscular 
movement entirely imperceptible, they are rubbed to- 
gether, which gives a little dry sound, very much like 
that of interior tvptology. This noise resounds in 
the wood, and produces a complete illusion. Nothing 
more easy than to make as many raps heard as are 
asked, a drum beating, &c, to answer to certain ques- 
tions by yes or no, by numbers, or even by indicating 
letters of the alphabet. 

Once warned, the means of detecting this fraud are 
very simple. It is not possible if the hands are sepa- 
rated, and if you are sure no other contact produces 
the noise. The true raps, however, have this char- 
acteristic, that they change place and tone at will, 
which could not be if they were due to the cause we 
have mentioned, or any similar, if they go from the 
table to a piece of furniture no one is touching, on the 
walls, on the ceiling, &c, if they answer impromptu 
questions. (See No. 41.) 

320. Direct writing is still easier to imitate ; with- 
out speaking of well-known chemical agents for mak- 
ing writing appear in a given time on a blank piece of 
paper, which may be exposed by the most ordinary 
precautions, it might happen that, by skillful trickery, 
one piece of paper could be substituted for another. 
It might be that he who might wish to deceive would 
have the art of distracting the attention while writing 
a few words. We have been told that writing has been 
produced with a small crumb of lead hidden under the 
nail. 

321. The phenomenon of materialization is not less 
accessible to jugglery, and a person can easily be the 
dupe of a skillful sharper without having recourse to a 



43 2 BOOK ON MEDIUMS. 

professional. In the special article we have published 
above (No. 96), the spirits have themselves told the 
exceptional conditions under which they can be pro- 
duced ; whence it may be concluded that the easy and 
optional obtaining of them must be held more or 
less suspicious. Direct writing is under the same 
head. 

322. In the chapter on Special Mediums, we gave 
from the spirits the common medianimic aptitudes, and 
those that are rare. Mediums who pretend to have 
these last too easily are to be suspected, as also those 
who are ambitious of a multiplicity of faculties — a pre- 
tension rarely justified. 

323. Intelligent manifestations are, according to the 
circumstances, those which offer the strongest guaran- 
tee ; and yet they are not proof against imitation, at 
least the ordinary and trivial communications. 

It is supposed there is more security with mechani- 
cal mediums, not only for independence of ideas, but 
also against fraud ; for this reason many persons prefer 
material intermediaries. Well, it is an error. Fraud 
is everywhere, and we know that, with skill, even a 
writing basket or planchette can be directed at will. 
The sentiments expressed will relieve all doubts whether 
they come from a mechanical, intuitive, auditive, speak- 
ing, or seeing medium. There are communications 
so far above the ideas, the knowledge, and even the 
intellectual strength of the medium, that we should 
strangely deceive ourselves in giving him the honor of 
their authorship. We see, in charlatanism, an extraor- 
dinary skill and fertile resources, but we have yet to 
find it capable of giving knowledge to the ignorant, or 
mind to him who lacks it. 

To recapitulate : we repeat, the best guarantee is in 



CHARLATANISM AND JUGGLERY. 433 

the known morality of the mediums, and in the absence 
of all material interested motives or self-love which 
might stimulate in him the exercise of the medianimic 
faculties he may possess ; for these same causes may 
lead him to simulate those he has not. 
28 



Chapter XXIX. 
REUNIONS AND SPIRITIST SOCIETIES. 

Of Reunions in General. — Of Societies Proper. — Sub- 
ejects of Study. — Rivalry between Societies. 

Of Reunions in General. 

324. Great advantages may be derived from spirit- 
ist reunions, through reciprocal interchange of thought, 
questions and remarks that each one may make, and 
from which all may profit ; but in order to draw from 
them all desirable fruit, they require special condi- 
tions, which we will examine, for it is wrong to liken 
them to ordinary societies. Reunions being collective 
wholes, consequently the preceding instructions natu- 
rally concern them ; they should take the same pre- 
cautions and guard against the same dangers as indi- 
viduals : therefore we have placed this chapter last. 

Spiritist reunions have very different characters, 
according to the end therein proposed, and their qual- 
ity must, for the same cause, also differ. According 
to their nature, they may be frivolous, experimental, or 
instructive. 

325. Frivolous reunions are composed of persons 
who see only the jesting side of the manifestations, 
who are amused with the humor of the trifling spirits, 
who are very fond of these assemblies, where they 
have full liberty to say what they please, and are not 
considered at fault. In these reunions nonsense of 

434 



REUNIONS AND SPIRITIST SOCIETIES. 435 

all kinds is asked ; here is where they expect fortune- 
telling of the spirits, where they put their perspicacity 
to the proof to guess ages, what they have in their 
pockets, to detect little secrets, and a hundred other 
things of like importance. 

These reunions are of little consequence ; but as 
the trifling spirits are often very intelligent, and are 
usually in an easy and jovial mood, they often produce 
in them very curious things, from which an observer 
may draw profit ; he who has seen only that, and 
should judge the world of spirits from that sample, 
would have as false an idea of it as one who should 
judge the whole society of a great city by the inhabit- 
ants of a certain part of it. Simple good sense tells 
us that elevated spirits cannot enter such reunions, 
where the spectators are no more serious than the 
actors. If persons desire to engage in futile things, 
they must frankly call trifling spirits, as they would 
call jesters, to amuse a society ; but there would be 
profanation in inviting thither venerated names, — to 
mingle the sacred with the profane. 

326. (Experimental reunions have more especially 
for their object the production of physical manifesta- 
tions. For many persons this is a more amusing 
than instructive spectacle ; skeptics come from them 
more astonished than convinced, when they have seen 
nothing else, and their whole thoughts are turned 
toward seeking out frauds, for, not understanding any 
of it, they willingly suspect subterfuges. It is other- 
wise with those who have studied ; they already un- 
derstand the possibility, and positive facts afterward 
achieve or finish their conviction ; if there should be 
fraud, they would be safe to discover it. 

Yet there is a use in these experiments that no one 



436 BOOK ON MEDIUMS. 

should despise, for they were the means of discovering 
the laws that rule in the invisible world ; and for many 
they are certainly a powerful means of conviction ; but 
we maintain that they alone could no more initiate the 
science of Spiritism, than an ingenious piece of mech- 
anism could make us understand mechanics, were we 
unacquainted with its laws ; if they were always con- 
ducted with method and prudence, better results would 
be obtained. We shall return to this subject. 

327. Instructive reunions have quite another char- 
acter, and as these are where true instruction can be 
received, we shall insist strongly on the conditions 
they ought to fill. 

The first of all is, to be serious in the full accep- 
tation of the word. We should remember that the 
spirits addressed are of a very special nature ; that the 
sublime cannot be allied to the trivial, nor the good to 
the bad ; if we desire to obtain good things, we must 
address good spirits ; but to ask of good spirits is not 
sufficient ; express conditions are necessary, to be in 
propitious conditions, so that they may want to come ; 
but superior spirits will no more come into the assem- 
blies of trifling and superficial persons than they would 
have come there during their lives. 

A society is truly serioUs only on condition of being 
engaged in useful things, to the exclusion of all others ; 
if it aspire to obtain extraordinary things, for curiosity 
or pastime, the spirits who produce them will come, 
but the others will withdraw. In a word, whatever 
may be the character of a reunion, it will always find 
spirits ready to second its tendencies. A serious re- 
union turns aside from its end, if it leaves instruction 
for amusement. Physical manifestations, as we have 
said, have their use ; let those who wish to see them 



REUNIOXS AND SPIRITIST SOCIETIES. 437 

go to experimental reunions : let those who desire to 
understand go to reunions for stud)' ; thus both will 
be able to complete their spirit teachings, as, in the 
study of medicine, some take the course, others clinics. 

328. Spirit instruction comprises not only the moral 
teachings given by the spirits, but, still more, the study 
of facts ; here belong the theory of all the phenomena, 
the inquiry into causes, and consequently, the verifica- 
tion of what is possible and what is not ; in a word, 
the observation of all that can advance science. But 
it would be a mistake to suppose that the facts are 
limited to the extraordinary phenomena; that those 
which strike the senses most forcibly are alone worthy 
of attention ; at every step in the intelligent commu- 
nications, which men united for study must not neglect, 
are met these facts, impossible to enumerate, springing 
from a host of unforeseen circumstances ; though less 
salient, they are none the less of the highest interest 
for the observer, who finds therein either the confir- 
mation of a known principle, or the revelation of a 
new one, which brings him still further into the mys- 
teries of the invisible world : there also is philosophy. 

329. Reunions for study are especially useful for 
mediums, for intelligent manifestations, particularly 
for those who desire to perfect themselves, and who 
do not go to them with a foolish presumption of infalli- 
bility. One of the greatest dangers of mediumship is, 
we have "said, obsession and fascination ; they can 
thoroughly delude the medium as to the merit of what 
he obtains, and it may well be understood that the 
deceiving spirits have full scope when their interpreter 
is blinded ; for this reason, they remove their medium 
from all criticism : if necessary, they produce in him 
an aversion even to being enlightened ; by means of 



433 BOOK ON MEDIUMS. 

isolation and fascination, they can make him accept 
anything they choose. 

We cannot too often repeat it, here is not only the 
stumbling-block, but the danger ; yes, we say it, a real 
danger. The only means of escaping it is the censorship 
of disinterested and kind-hearted persons, who, judg- 
ing the communications with coolness and impartiality, 
may open his eyes, and make him see what he cannot 
see of himself. Every medium who fears this judgment 
is already on the road to obsession ; he who believes 
the light is made only for him, is completely under the 
yoke ; if he takes remarks in ill part, repulses, is irri- 
gated by them, there can be no doubt of the bad nature 
of the spirit who assists him. We have said, a medi- 
um may lack the knowledge necessary to understand 
errors ; he may be deluded by big words and preten- 
tious language, be led astray by sophisms, and that in 
all sincerity ; therefore, in default of his own light, he 
should modestly have recourse to that of others, ac- 
cording to these two adages, that four eyes see better 
than two, and that no one is a good judge for his own 
cause. In this point of view, reunions are of very 
great utility for a medium, if he is sufficiently sensible 
to listen to advice ; because he may find in them per- 
sons more clairvoyant than himself, who can seize the 
most delicate shades by which a spirit may betray his 
inferiority. 

Every medium who sincerely desires not to be the 
plaything of a lie, should try to be developed in seri- 
ous reunions, and bring there what he obtains in pri- 
vate ; accept with gratitude — solicit even — critical 
examination of the communications he receives ; if he 
is the dupe of deceiving spirits, it is the surest means 
of getting rid of them, and of proving to them that 



REUNIONS AND SPIRITIST SOCIETIES. 439 

they cannot delude him. It is so much the worse for 
a medium who is irritated by criticism, as his self-love 
is not at all engaged, since what he says is not his 
own, and he is no more responsible for it than if he 
should read the verses of a bad poet. 

We have insisted on this point, because, a stum- 
bling-block for mediums, it is also one for reunions, to 
which it is of great importance not lightly to confide 
in all the interpreters of the spirits. The assistance 
of any obsessed or fascinated medium would be more 
injurious than useful ; it should not be accepted. We 
think we have so fully entered into their development, 
that it will be impossible to mistake the characteris- 
tics of obsession, if the medium cannot recognize it 
himself ; one of the most salient points is the supposi- 
tion that he alone of all the world is right. Obsessed 
mediums, who will not be convinced, are like those 
sick persons who are deluded as to the state of their 
health, and are lost for want of submitting to salutary 
regimen. 

330. A serious reunion should propose to itself, 
especially, to drive away lying spirits ; it would be 
an error to suppose its aim and the quality of its 
mediums a safeguard from them ; nothing will save it 
unless it be itself in favorable conditions. 

In order perfectly to comprehend what happens 
under these circumstances, we beg the reader to turn 
to what has been said, No. 331, on the Influence of the 
Surroiindings . Each individual is surrounded by a 
certain number of invisible acolytes, who are identified 
with his character, his tastes, and his inclinations : 
thus, each person who enters a reunion brings with 
him spirits who are in sympathy with him. Accord- 
ing to their number and nature, these acolytes may 



44° BOOK ON MEDIUMS. 

exercise a good or bad influence on the assembly, and 
on its communications. A perfect reunion would be 
that in which all the members, animated by an equal 
love of good, would bring with them only good spirits ; 
in default of this perfection, the better would be where 
the good would preponderate over the evil. This is 
too logical to need that we should insist upon it. 

331. A reunion is a collective being, whose qualities 
and properties are the result of those of its members, 
and form, as it were, a bundle, and this bundle will have 
as much more force as it may be more homogeneous. 
If our readers have thoroughly understood what, has 
been said (No. 282, Question 5). on the manner in 
which spirits are warned of our call, they easily com- 
prehend the power of the association of thought in 
the assistants. If the spirit is, in some sort, struck by 
the thought as we are by the voice, twenty persons, 
being united in the same intention, will necessarily 
have more force than one alone ; but that all these 
things may tend toward the same end, they must vibrate 
in unison ; let them be commingled, as it were, in a 
one, which cannot be done without concentration of 
thought. 

Then, again, the spirit, entering a completely sym- 
pathetic circle, is more at his ease ; finding there only 
friends, he comes more willingly, and is more disposed 
to answer. Any person who has attentively watched 
intelligent spirit manifestations, must have become 
convinced of this truth. 

If the thoughts are divergent, the result will be a 
clashing of ideas disagreeable for the spirit and injuri- 
ous to the manifestations. It is the same with a man 
addressing an assembly ; if he feel all the thoughts to 
be sympathetic and kindly to him, the impression he 



REUNIONS AND SPIRITIST SOCIETIES. 44* 

receives will react on his own ideas, and give them 
more fervor ; the unanimity of the assembly exercises 
on him a kind of magnetic action, which doubles his 
means, while indifference or hostility troubles or para- 
lyzes him ; so actors are inspired by plaudits ; and 
spirits, being much more impressionable than human 
beings, are very much more sensitive to the influence 
of the surroundings. 

Every spiritist reunion should tend as much as pos- 
sible to homogeneity ; of course it is understood that 
we speak of those that would achieve serious and truly 
useful results ; if they desire simply to receive com- 
munications, without caring for the quality of those 
who give them, it is evident that all these precautions 
are not necessary ; but then they should not complain 
of the quality of the product. 

332. Concentration and communion of thought be- 
ing the essential conditions of every serious reunion, 
it can be seen that too many assistants must be one 
of the causes most directly adverse to homogeneity. 
There is, certainly, no absolute limit to this number ; 
and a hundred persons, sufficiently collected and atten- 
tive, will be better than ten inattentive and noisy ; but 
it is also evident that the greater the number the more 
difficult to comply with the conditions. It is, besides, 
a fact proved by experience, that the small private 
circles are always more favorable for beautiful commu- 
nications, for reasons already mentioned. 

333. There is still another not less necessary point : 
the regularity of the reunions. In all there are always 
spirits that may be called habitues : we do not mean 
those spirits that may be found everywhere, and min- 
gling themselves in everything ; but those who are 
either spirit protectors, or those who are most often 



442 BOOK ON MEDIUMS. 

interrogated. It must not be supposed that these 
spirits have naught else to do but to listen to us ; 
they have their occupations, and may, besides, be in 
conditions unfavorable for invocation. When the re- 
unions take place on fixed days and hours, they man- 
age accordingly, and are rarely absent. There are 
some who are extreme in punctuality ; they take 
offense at a quarter of an hour's delay, and if they 
themselves set the time of beginning, it is in vain to 
call them even a few minutes sooner. Let us add that, 
as well as the spirits prefer regularity, those who are 
truly superior are not tenacious on this point. The 
exaction of a rigorous punctuality is a sign of inferior- 
ity, like everything puerile. Beyond the devoted hours, 
they can come, and do- come, even willingly, if the end 
is useful ; but nothing is more injurious to good com- 
munications than to call them at random, when the 
fancy takes us, and especially without a serious mo- 
tive ; as they are not bound to submit to our caprices, 
they might very well not trouble themselves ; then 
others are sure to take their places. 

Of Societies Proper. 

334. All that we have said of reunions in general 
applies to regularly-constituted societies, which, be- 
sides, have to contend with some special difficulties, 
which are born of the very tie that unites the members. 

Advice on their organization having been asked of 
us several times, we will here recapitulate it in a few 
words. 

Spiritism, but lately born, is still too diversely ap- 
preciated, too little understood in its essence, by a great 
number of believers, to afford a powerful bond between 
the members of what may be called an association. 



REUNIONS AND SPIRITIST SOCIETIES. 443 

This bond may exist between those who perceive its 
moral end, understand it, and apply it to themselves. 
Between those who see only facts more or less curious, 
there can be no serious bond ; putting facts above 
principles, a simple divergence in the manner of view- 
ing them may be a cause of division. It is not the 
same with the first mentioned, for there cannot be two 
ways of looking at moral questions : also, it must be 
remarked, that wherever they meet a reciprocal confi- 
dence attracts them to each other ; the mutual benev- 
olence that reigns among them banishes the uneasi- 
ness and constraint born of sensitiveness, of the pride 
that is offended at the least contradiction, of the ego- 
tism that takes everything to itself. A society where 
such sentiments reign supreme, where all are united 
for the purpose of being instructed by the teachings of 
the spirits, and not in the hope of seeing .things more 
or less interesting, or to make one's own opinion pre- 
vail, — such a society, we say, would not only contain 
the elements of life, but would be indissoluble. Again, 
the difficulty of bringing together numerous homoge- 
neous elements for this purpose, moves us to say that, 
in the interest of study, and for the good of the thing 
even, spirit reunions should be multiplied in small 
groups, rather than in large agglomerations. These 
groups, corresponding, visiting, transmitting their ob- 
servations, may now form the nucleus of the great 
spiritist family, that will, some day, bring together all 
opinions, and unite all men in one sentiment of frater- 
nity, sealed "by Christian charity. 

335. We have seen the importance of uniformity of 
sentiment for obtaining good results ; the greater the 
number, the more difficult, necessarily, will it be to 
obtain this uniformity. In small committees they 



444 BOOK ON MEDIUMS. 

know each other better, and are more sure of the ele- 
ments introduced ; silence and concentration are more 
easy, and all are like one family. Large assemblies 
exclude intimacy by the variety of the elements of 
which they are composed ; they require special loca- 
tions, pecuniary resources, and an administrative ma- 
chinery useless in small groups : diversity of character, 
of ideas, of opinions, is better displayed, and offers to 
the meddling spirits greater facility for sowing discord. 
The t more numerous, the more' difficult to satisfy every 
one ; each one wants the work directed according to 
his liking, that the society should prefer those subjects 
most interesting to him : some think that their mem- 
bership gives them the right to have everything their 
own way ; thence disagreements, a sensation of unea- 
siness, which, sooner or later, leads to disunion, then 
dissolution — the fate of all societies, whatever their 
object. Small committees are not subject to the same 
fluctuations ; the fall of a large society would be an 
apparent check to the cause of Spiritism, and its ene- 
mies would not fail to take advantage of it ; the disso- 
lution of a small group would pass unnoticed ; and 
then, if one is dispersed, twenty more would be formed 
beside it : also, twenty groups, of from fifteen to twen- 
ty, will obtain more and do more for propagation than 
an assembly of three or four hundred persons. 

It will, doubtless, be said that the members of a 
society who would act in such a manner would not be 
real spiritists, since the first duty the doctrine imposes 
is charity and benevolence. That is perfectly true ; 
those who do this are spiritists in name rather than in 
fact ; they do not assuredly belong to the third category 
(see No. 28) ; but who can say they are not in some sense 
spiritists ? This consideration is not without gravity. 



KEUXIONS AXD SPIRITIST SOCIETIES. 445 

336. Let us not forget that Spiritism has enemies 
interested in opposing it, and who view its success 
with anger : the most dangerous are not those who 
attack it openly, but those who act in the dark — those 
who caress with one hand and mangle with the other. 
These malevolent beings creep in wherever they hope 
to do harm ; as they know that union is strength, they 
endeavor to destroy by throwing in brands of discord. 
Who, then, can say that those who, in reunions, sow 
trouble and dissension, are not agents of those who are 
interested in disorder ? Certainly they are neither true 
nor good spiritists ; they can never do good, but they 
can do much harm. It may easily be seen that they 
have infinitely greater facilities to insinuate themselves 
into large reunions than into small committees, where 
all know each other ; under cover of their secret plots, 
they sow doubt, distrust, and disaffection ; under an 
appearance of hypocritical interest, they criticise every- 
thing, form conventicles and coteries, which soon break 
up the harmony of the whole : this is what they desire. 
To appeal to sentiments of charity and fraternity with 
such persons is like talking to persons willfully deaf, 
for their aim is precisely to destroy those sentiments, 
the greatest obstacles to their plots. This state of 
things, grievous in all societies, is still more so in those 
of spiritists, because, if they do hot lead to a rupture, 
they cause a preoccupation incompatible with concen- 
tration and attention. 

337. It may be said, if the reunion is on the wrong 
road, have not discreet and well-intentioned men the 
right of criticism ? and should they let the evil go on 
saying nothing, by their silence approving ? Without 
doubt it is their right ; more, it is a duty ; but if their 
intention be really good, they will offer their advice in 



44<5 BOOK ON MEDIUMS. 

a seemly and kindly manner, openly, and not in secret ; 
if it is not followed, they withdraw ; for one cannot 
imagine a well-intentioned person remaining in a so- 
ciety where things are done that do not suit him. 

It may, then, be established as a principle, that who- 
ever, in a spiritist reunion, causes disorder or disunion, 
openly or secretly, by any means whatever, is either 
a designing agent, or, at least, a very bad spiritist, of 
whom they cannot too soon rid themselves ; but the 
obligations that bind the members are often obstacles 
to this ; and for this reason it is best to avoid all indis- 
soluble engagements : good men are always sufficiently 
bound, bad men always too much so. 

338. Besides men notoriously malevolent who in- 
trude into reunions, there are those who, by their 
character, bring trouble with them wherever they are ; 
so that we cannot be too circumspect with regard to 
the new elements introduced. The most troublesome, 
in such cases, are not those ignorant of the matter, nor 
even those who do not believe ;! conviction is acquired 
only by experience, and there are persons who sin- 
cerely desire to be enlightened.\ Those of whom it is 
necessary to beware are systematists, skeptics who 
doubt everything, even the evidence ; the vain, who 
think they alone have the true light, wish to impose 
their opinion on every one, and look with disdain on 
all who do not think like themselves. Do not allow 
yourselves to be deceived by their pretended desire 
for enlightenment ; more than one would be sorry to 
be forced to acknowledge himself deceived ; beware, 
especially, of those insipid talkers, who always want 
the last word, and of those who are only pleased when 
contradicting ; both waste the time for others, while 



REUNIONS AND SPIRITIST SOCIETIES. 447 

not profiting by it themselves: spirits do not like use- 
less words. 

339. In view of the necessity of avoiding every cause 
of trouble and distraction, a spiritist society about to 
organize should turn its attention especially to meas- 
ures that will deprive the fomentors of discord of the 
means of doing injury, and give the greatest facility 
for their removal ; small reunions need only a very 
simple disciplinary rule for the order of the seances ; 
regularly constituted societies require a more complete 
organization : the best will be where the wheels are the 
least complicated. 

340. Small and large societies, and all reunions, 
whatever be their importance, have to contend with 
another danger. The fomentors of discord are not 
only within them, they are in the invisible world as 
well. As there are spirit protectors for societies, 
cities, and nations, so bad spirits attach themselves to 
groups as to individuals ; they first attack the weakest, 
the most accessible, of whom they endeavor to make 
instruments, and gradually try to circumvent the 
masses ; for their wicked joy increases according to 
the number they can subjugate. So, whenever one 
person of a group has fallen into a snare, say at once, 
an enemy is in the camp, — a wolf in the sheepfold, — 
and we must be on our guard, for it is most probable 
he will multiply his attempts ; if he is not discouraged 
by an energetic resistance, the obsession then becomes 
like a contagious disease, which is manifested among 
the mediums by pertuibation of mediumship, and among 
others by hostility of sentiment, perversion of the moral 
sense, and a breaking up of the harmony. As the 
most powerful antidote to this poison is charity, it is 
charity they will seek to stifle. No waiting until the 



44^ BOOK ON MEDIUMS. 

evil has become incurable in order to bring a remedy 
for it, no waiting even for the symptoms, but by every 
means endeavor to prevent it ; for this there are two 
efficacious means, that may be well employed : prayer 
from the heart, and the attentive study of the least 
signs that reveal the presence of deceiving spirits ; the 
first attracts good spirits who zealously assist those 
who second them by confidence in God ; the other 
proves to the bad ones that they have to do with 
persons clear-sighted and sensible enough not to allow 
themselves to be deceived. If one of the members 
yields to the influence of the obsession, every effort, 
from the first symptoms, should tend to open his eyes, 
lest the evil should increase, then to convince him that 
he is deceived, and lead him to desire to second those 
who wish to help him. 

341. The influence of the surroundings is the conse- 
quence of the nature of spirits, and of their mode of 
action on living beings ; of this influence each can, for 
himself, deduce the conditions most favorable for a 
society that aspires to conciliate the sympathy of 
good spirits, and to obtain only good communications. 
These conditions are entirely in the moral characters 
of the assistants ; they may be recapitulated as to the 
following points : — 

Perfect community of views and sentiments. 

Reciprocal kind feeling among all the members. 

Abnegation of every sentiment adverse to true Chris- 
tian charity. 

Sole desire for instruction, and to advance through 
the teachings of good spirits, and to profit by their 
advice. Whoever is convinced that the superior spirits 
manifest themselves with the view of making us pro- 
gress, and not for our pleasure, will understand why 



REUNIONS AND SPIRITIST SOCIETIES. 449 

they should withdraw from those who are limited to 
admiration of their style, without extracting the fruit 
of their teachings, and who prize the seances only for 
the greater or less interest they offer to their own in- 
dividual tastes. 

Exclusion of everything that, in communications 
asked of the spirits, has only curiosity for its end. 

Concentration and respectful silence during the in- 
terviews with the spirits. 

Associations of all the assistants by thought, in the 
appeal made to the spirits invoked. 

Concurrence of the mediums in the assembly, with 
abnegation of every sentiment of pride, self-love, and 
supremacy, in the one desire to be useful. 

Are these conditions so difficult to fulfill that it can- 
not be done ? We think not ; on the contrary, we hope 
that truly serious reunions, as there are many already 
in different localities, will be multiplied, and we do not 
hesitate to say that it is to them that Spiritism will 
owe its most powerful propagation ; in bringing unto 
it honest and conscientious men, they will silence 
criticism ; and the purer their intentions, the more re- 
spected they will be, even by their adversaries ; wlicn 
ridicule attacks the good, it no longer amuses, it becomes 
despicable^ Among. reunions of this kind a true bond 
of sympathy, a mutual solidarity, will be established by 
the force of events, and will contribute to the general 
progress. 

342. It would be an error to think that this fraternal 
concert is unnecessary in reunions for physical mani- 
festations more especially, and that they exclude all 
serious thought ; if they do not require so rigorous 
conditions, it is not with impunity that they are under- 
taken with levity, and a person would be deceived 
29 



45° BOOK ON MEDIUMS. 

should he suppose that the concurrence of the assist- 
ants is absolutely null ; we have the proof of this in 
the fact that often manifestations of this kind, even 
called out by powerful mediums, can produce nothing 
in some places. There is some reason for it, and it 
can only be in the divergency or hostility of sentiment 
which paralyzes the efforts of the spirits. 

Physical manifestations, as we have said, are of great 
utility ; they open a vast field to the observer, for it is 
an entire order of unusual phenomena unfolded to his 
view, whose consequences are incalculable. Thus, an 
assembly may be occupied with very serious views, 
but may not attain its end, whether of study or means 
of conviction, if it is not placed in favorable conditions : 
the first of all is, not faith in the assistants, but their 
desire to be enlightened, without subterfuge, or deter- 
mination to reject the evidence ; the second is the re- 
striction of their number, to avoid the bringing together 
of heterogeneous elements. If physical manifestations 
are, in general, produced by the less advanced spirits, 
they have none the less a providential end, and good 
spirits always favor them when they can have a useful 
result. 

Subject for Study. 

343. When a person has invoked his relations and 
friends, some celebrated personages, to compare their 
opinions as spirits with those they had during their 
lives, he is often embarrassed to sustain a conversation 
without falling into trivialities. Many persons think 
that the Book on Spirits has exhausted the series o 
questions on morals and philosophy : this is an error ; 
for this reason it may be useful to indicate the source 
whence almost illimitable subjects for study s may be 
drawn. 



REUNIONS AND SPIRITIST SOCIETIES. 45 1 

344. If the invocation of illustrious men, of superior 
spirits, is eminently useful for the instruction they give 
us, that of ordinary spirits is not less so, though they 
may be incapable of solving questions of high bearing : 
by their inferiority they depict themselves, and the 
smaller the distance that separates us, the greater 
relation we find to our own situation, without reckon- 
ing that they often give us characteristic traits of the 
highest interest, as we have explained above, No. 281, 
in speaking of the utility of special invocations. Here 
is an inexhaustible mine of observations, taking only 
those whose lives present some peculiarity in regard 
to their kind of death, age, good or bad qualities, their 
happy or unhappy position in the world, their habits, 
mental state, &c. 

With elevated spirits, the range of study is enlarged ; 
besides the psychological questions, which are limited, 
there may be proposed to them a great number of 
moral problems, which extend to infinity -on all the po- 
sitions of life, on the best conduct under certain given 
circumstances, on our reciprocal duties, &c. The value 
of the instruction we receive on any subject, 'moral, 
historical, philosophical or scientific, depends entirely 
on the state of the spirit interrogated ; it is for us to 
judge. 

345. In addition to invocations proper, spontaneous 
dictations offer innumerable subjects of study. They 
consist in waiting for whatever subject it may please 
the spirits to treat. Several mediums, in such cases, 
can work simultaneously. Sometimes an appeal may 
be made to a designated spirit ; more ordinarily those 
who choose to come are awaited, and often come in 
the most unexpected manner. These dictations may 
give rise to a crowd of questions whose theme is thus 



452 BOOK ON MEDIUMS, 

found already prepared. They should be scanned with 
care, to study all the thoughts they contain, and to 
judge if they bear the seal of truth. This examina- 
tion, made with severity, is, as we have said, the best 
guarantee against the intrusion of deceiving spirits. 
From this motive, as well as for the instruction of the 
whole, knowledge of the communications obtained 
outside of the reunion should be given. There, as 
may be seen, lies an inexhaustible source of elements, 
eminently serious and instructive. 

346. The occupations of each seance may be regu- 
lated as follows : — 

1. Reading of communications obtained in the last 
seance, correctly drawn up. 

2. Varieties. — Correspondence. — Reading of com- 
munications obtained outside of the seances. — Rela- 
tion of interesting facts of Spiritism. 

3. Works of Study. — Spontaneous dictations. — 
Various moral questions and problems proposed to the 
spirits. — Invocations. 

4. Conference. — Critical and analytical examination 
of the various communications. — Discussion on the 
various points of spirit science. 

347. Circles are often stopped in their very birth 
from want of mediums. Mediums are, assuredly, one 
of the essential elements of spirit reunions ; but they 
are not an indispensable element, and one would be 
wrong in supposing that, lacking them, there is nothing 
to do. Doubtless those who come together simply for 
experimentation, can no more do without mediums 
than musicians in a concert can do without instru- 
ments ; but those who have serious study in view 
have a thousand subjects to occupy them, all as useful 
and profitable as if they could operate them for them- 



REUNIONS AND SPIRITIST SOCIETIES. 453 

selves. Besides, the reunions that have mediums, might 
be accidentally deprived of them, and it would be a pity 
should they, for that reason, feel that nothing is left 
for them but to retire. The spirits themselves may, 
occasionally, place them in such a condition in order 
to teach them to do without. We will say, further, 
that it is necessary, in order to profit by the teach- 
ings, to consecrate a certain time to their meditation. 
Scientific societies have not always instruments of 
observation at hand, and yet they are never at a loss 
for subjects of discussion ; in the absence of poets 
and orators, literary societies read and comment on 
ancient and modern authors ; religious societies medi- 
tate on the Scriptures ; spiritist societies should do 
the same, and they would draw great profit for their 
advancement by establishing conferences in which 
they may read and comment upon all that may relate 
to Spiritism, either for or against. From this discus- 
sion, where each could bring the tribute of his reflec- 
tions, might spring rays of light that might have 
passed unperceived in an individual reading ; special 
works, journals swarming with facts, recitals, events, 
traits of virtue or vice, raising grave moral problems 
which Spiritism alone can solve — a proof that it is 
suited to every branch of social order. 

We would warrant that a spiritist society that 
would organize its work in this way, procuring the 
necessary materials, would scarcely find time to give 
to the direct communications of spirits ; for this rea- 
son, we call the attention to this point of truly serious 
circles, those who have self-instruction more at heart 
than pastime. (See No. 207, chapter on the Formation 
of Mediums.) 



454 BOOK ON MEDIUMS. 

Rivalry between Societies. 

348. Reunions exclusively engaged in intelligent 
communications, and those devoted to the study of 
physical manifestations, have each their mission ; 
neither could have the true feeling of Spiritism if 
viewing each other with unfavorable eyes, and casting 
a stone by either would be proof of its being governed 
by evil influences ; all should agree, though by different 
ways, in the common end — the research and propa- 
gation of truth ; their antagonism, an effect of over- 
excited pride, by furnishing arms to detractors, could 
not fail to injure the cause they pretend to defend. 

349. These last reflections apply equally to all circles 
that might differ on small points of doctrine. As we 
have said in the chapter on Contradictions, these diver- 
gencies, being mostly only on the accessories, often 
only on simple words, it would be very trifling to 
separate for not thinking exactly the same. It would 
be worse if the different circles in the same city 
should be jealous of each other. Jealousy between 
persons who may be prejudicial to each other materially, 
is easily understood ; but when there is no speculation, 
jealousy is only a silly rivalry from self-love. As it is 
certain there is no society that can contain within 
itself every believer, those who are animated with a 
true desire to propagate the truth, whose end is solely 
moral, should be pleased to see reunions multiply ; and 
if there should be rivalry among them, it should be to 
see which would do the most good. Those who pre- 
tend to have the truth, to the exclusion of the others, 
should prove it by taking for their device, Love and 
Charity ; for such is the device of every true spiritist. 
Do they wish to prove the superiority of the spirits 



REUNIONS AND SPIRITIST SOCIETIES. 455 

who assist them ? Let them prove it by the superi- 
ority of the teachings they receive, and by the applica- 
tion they make of them to themselves : this is an 
infallible criterion by which to distinguish those who 
are in the better way. I 

Certain spirits, more presumptuous than logical, 
sometimes impose strange and impracticable systems 
under the venerated names they borrow, Good sense 
soon disposes of these ; but in the mean time, they may 
sow doubt and uncertainty among believers, whence 
arise temporary dissensions. In addition to the means 
we have given to know them, there is another criterion 
to measure their value ; it is the number of partisans 
they recruit. Reason tells us that the system which 
finds the loudest echo in the masses must be nearer 
truth than that which is repulsed by the majority ; so, 
hold for certain that, when spirits forbid discussion on 
their teachings, it is because they are aware of their 
weakness. , 

350. If Spiritism, as has been announced, is to lead to 
the transformation of humanity, it can be only through 
the amelioration of the masses, which can only come 
gradually, and one after another, by the amelioration 
of individuals. What does it matter to believe in the 
existence of spirits, if the belief makes us no better, 
no more benevolent, and no more indulgent to our 
kind, no more humble, no more patient in adversity? 
Of what use is it for the miser to be a spiritist, if he 
still continues a miser ? for the proud, if he is always 
full of himself? for the envious, if he is always jealous ? 
All men may believe in the manifestations, and yet 
humanity remain stationary ; but these are not the 
designs of God. All spiritist societies should tend 
toward the providential end, collecting around them 



456 BOOK ON MEDIUMS. 

all who partake of the same sentiments ; then there 
will be union, sympathy, fraternity, and not a vain and 
puerile antagonism of self-love, of words rather than 
things ; then they would be strong and powerful, be- 
cause they would rest on a firm foundation, good for 
all ; then they would be respected, and would impose 
silence on foolish ridicule, because they would speak in 
the name of evangelical morality, respected by all. 

Such is the path into which we are bound to conduct 
Spiritism. The flag we bear aloft is that of Christian 
a?id hmnanitary Spiritism, around which we are happy 
already to see so many men rally, in all parts of the 
globe, because they understand that here is the 
anchor of safety, the safeguard of public order, the 
signal of a new era for humanity. We call upon all 
spiritist societies to concur in this grand work ; that 
from one end' of the world to the other, they may 
stretch out the fraternal hand, and enclose the evil in 
an inextricable network. , 



NOTES 



1. M. Jobert (de Lamballe). To be just, we must say that 
this discovery is due to M. Schiff: M. Jobert developed its con- 
sequences before the Academy of Medicine to give the finishing 
blow to the spirit-rappers. All the details will be found in the 
Revue Spirite of the month of June, 1S59. 

2. Communion. The light of the phenomena of the spirit. 
Talking-tables, somnambules, mediums, miracles, spiritual mag- 
netism ; power of the practice of faith. By Emah Tirpse, a 
collective soul writing by the aid of a Planchette. Bruxelles, 
1858, at Devroye's. 

3. This question has been treated in the Book on Spirits, 
(Nos. 128 and following) ; but we recommend on this subject, 
as well as on all that touches the question on the religious side, 
the brochure entitled Letter of a Catholic on Spiritisin, by Dr. 
Grand, ex-consul of France (at Ledoyen, price r fr.) ; also one 
we intend to publish under the title of The Opponents of 
Spiritism, viewed from religion, science, and 7naterialism. 

4. On looking over all we said in the Book on Spirits on 
dreams and the state of the spirit during sleep (Nos. 400 to 418), 
it may readily be imagined that those dreams which almost 
every one has expeiienced, in which we seem to be transported 
through the air as if flying, are nothing but a remembrance of 
the sensation experienced by the spirit, when, during sleep, it 
had momentarily quitted the corporeal body, taking with it only 
its fluid body, that which it retains after death. These dreams 
may give us some idea of the state of the spirit when it shall be 
released from the fetters that bind it to earth. 

457 



45 8 BOOK ON MEDIUMS. 

5. It may be seen that when it is necessary to express a new 
idea for which the language lacks the term, the spirits know per- 
fectly well how to create neologisms. These words elect roinedi- 
aminique, fierispritique, are not ouis. Those who have criticised 
us as having made the words sfiirite, spiritisme, pdrisprit, 
(literally spirit-covering) which had not their analogies, will be 
able to do the same to the spirits. 

6. See, for further details on the state of the spirit during 
sleep, the Book o?i Spirits, Chap. Emancipation of the Soul, 
No. 409. 

7. The reality of spirits and of their manifestations, demon- 
strated by the phenomenon of direct writing. By Baron de Gul- 
denstubbe, 1 vol. in 8 mo. with fifteen plates and ninety-three 
facsimiles. Price 8 fr. at Franck's, rue Richelieu. Also to be 
found at Ledoyen's. 

8. One of the most extraordinary facts of this nature, for the 
variety and strangeness of the phenomena, is that which took 
place in 1852, in the Palatinate (Rhenish Bavaria) at Bergzabern 
near Wissembourg. It is the more remarkable, that it reunites, 
and with the same subject, nearly every kind of spontaneous mani- 
festations — racket enough to shake the house, upsetting of fur- 
niture, objects thrown to a distance by an invisible hand, visions 
and apparitions, somnambulism, ecstasy, catalepsy, electrical at- 
traction, aerial cries and sounds, instruments playing without 
contact, intelligent communications, &c., and, what is not of minor 
importance, the verification of these facts during nearly three 
years, by innumerable eye-witnesses, all worthy of belief from 
their knowledge and social position. The authentic account of 
it was published in several German papers, and especially in a 
tract now out of print" and very rare. The complete translation 
of this fact will be found in the Revue Spirite of 185:, with the 
necessary commentaries and explanations. It is the only French 
publication, to our knowledge. Beyond the great interest at- 
tached to these phenomena, they are eminently instructive for 
the practical study of Spiritism. 



Modern Spiritualism. 

By EPES SARGENT. 



PLANCHETTE : THE DESPAIR OF SCIENCE. 

Being: a Full Account of Modern Spiritualism. 

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This volume should be properly called " A History of Modern Spir- 
itualism," for it is a thorough and careful survey of the whole subject 
of well-attested phenomena believed to be spiritual. 

Prof. WM. CROOKES, F. R. S., of London, the celebrated chemist, 
whose scientific verifications of the spiritual phenomena are now cre- 
ating such a sensation, writes, under date of April 17, 1874, — 

"JZdnchettewas the first book I read on Spiritualism, and it still remains 
in my opinion, the best work to place in the hands of the uninitiated." 

GEO. WM. CURTIS, in Harper's Wkeklt, says of it, — 
" It is a copious and popular but faithful summary of the phenomena 
and theories. The ample knowledge and literary .skill with which the 
subject is treated make this volume an indispensable manual to all 
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interest by the skeptic as well as by the believer." 

The RCT. Dr. BELLOWS, in the Liberal Christian, says of it, — 
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losophy of the mind, while its historical notices of the development of 
Spiritualism during the last twenty years give a more complete and 
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The New York Express says, — 

"This is certainly one of the most startling works of our sensational 
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festations, which are beyond the bounds of credulity by any calm think- 
ing reader; and yet the asserted facts are given with such an apparent 
truthfulness and distinctness of detail, and the learned and distinguished 
names connected with the scenes described are of such weight, that it 
is impossible to deny the conviction impressed upon the mind that 
either Spiritualism is one of the greatest delusions o the age, or that 
it is indeed a new manifestation of supernatural power, deserving the 
investigations of our theologians and teachers. The work, from its 
extreme interest, will amply repay a careful perusal." 

The Boston Journal says,— 

" Mr. Sargent has here collected a vast amount of information, and 
whoever wishes to have an intelligent epitome of the whole history of 
modern SpirituaLism will find it in this volume." 

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